The debate on "meaning of speech" and its significance in the philosophy of language

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Author: Xie Fengtai [2002-1-30 9:24:16]

Wei and Jin metaphysics, as a kind of philosophical speculation and wisdom and enthusiastic philosophical school, which has an extremely important position and influence in the history of the development of Chinese philosophy. Metaphysics is a return to Lao-Zhuang philosophy from the height of philosophical ontology. In terms of political philosophy, it is still based on Confucian famous teachings and respects Confucius and Saints, so it has the characteristics of integrating Confucianism and Taoism. Metaphysics can be regarded as the regular development result of the integration and complementarity of Confucianism and Taoism in the Han Dynasty. Metaphysics revolves around abstract philosophical categories such as "existence and non-existence", "movement and stillness", "body and function",

"speech and meaning". The main topic of the debate on "whether there is movement or not" is to discuss how to reconcile the contradiction between "faming religion" and "nature" in terms of ontology. Another topic that is inseparable from this central topic is the debate on "speech and meaning". This question involves whether the ontology of the universe can be expressed in names and words, as well as the functions and limitations of language

and other issues in the philosophy of language. Chinese philosophical research in the past period, based on the mindset of epistemological philosophy, overestimated the "speech-meaning" debate represented by Ouyang Jian when interpreting and evaluating the "speech-meaning" debate. "The theory of complete meaning", but rejects or basically denies the "theory of incomplete meaning" represented by Wang Bi, Jikang and others. Label Wang Bi's "getting the image and forgetting the words", "getting the image but forgetting the image", and "the words not fully conveying the meaning" as mysticism. This is essentially equivalent to denying the profound significance and rich content of ancient Chinese philosophy of language, and obliterating the unique contribution of Chinese philosophy to world language philosophy. Therefore,

It also belittles the status and influence of Chinese philosophy. The author cannot accept some views in the field of belittling "words cannot convey meaning"

I am trying to put forward my own understanding and opinions on the debate on "words and meaning" and its significance in the philosophy of language, and I invite you to criticize.

Correction.

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Issues of meaning and name are both philosophy of language, but in ancient China it was mainly about semantics rather than grammar

rules and logic The study of language in terms of rules. In the pre-Qin Dynasty, the discussion of "name" (name, concept) was mainly based on the issue of name and reality.

How to express "reality". It aims to reveal the relationship between names, concepts and the objective things it reflects. Jixia Dao School

The Jia School has a relatively complete discussion on the issue of name and reality or the issue of form and name, proposing that "objects have their own shape, and shape has their own name"

"Because of its shape, "The name" "Follow the name and supervise the reality, determine the name according to the reality, the name and reality are interdependent, and the return is emotion" (Note: "Guanzi

·Psychology", "Nine Shou".) and other views. During the Warring States Period, the famous scholar Gongsun Long wrote a special article called "On Name and Reality", saying:

"Heaven and earth and what they produce are things. Things are what they are, but not more than what they are." "The husband's name means the real thing." "Check the real name and be careful about what the name means." (Note: Gongsun Long's "On Names and Reality" and "Referring to Things".) It is said that the world is full of all kinds of things.

A kind of thing, the physical entity that the thing becomes itself without exceeding is called reality. "Name" is used to refer to "reality", so we must examine the name and reality and be cautious in naming. Gongsun Long also wrote "Referring to Things", which mainly studied the relationship between concepts and objects

. "Things cannot be pointed out, but pointed out are not pointed out." (Note: Gongsun Long's "The Theory of Names and Reality" and "The Theory of Referring to Things".) It is said that everything in the world has its own rules.

Names and concepts are determined by identification and predicate. , this name and concept itself is not the thing or object it refers to. This does not go beyond the scope of the relationship between name and reality. Xun Kuang wrote "Correcting Names", which also focused on the relationship between name and reality. Why be famous? He

said: "Different shapes and different shapes are related to each other in the heart, and the name and reality of foreign objects are mysterious. It is unclear whether they are noble or inferior, and they are similar and different. If this is the case, there must be unexplained aspirations.

If there is trouble, things will inevitably lead to disasters. Therefore, those who know distinguish names to refer to them, to distinguish the high and the low, and to distinguish the similarities and differences.

" (Note: "Xunzi Correcting Names". ) During the Warring States Period, society was undergoing drastic changes. Names and names were confused, names were not worthy of their real status, status was unclear, similarities and differences were not different, so it was necessary to "rectify names." This idea of ??"rectifying names" comes from Confucius. Confucius said: "If the name is not correct, the words will not go smoothly; if the words are not right, the things will not be done; if the things are not done, the rituals and music will not flourish; if the rituals and music are not flourishing, the punishment will not be appropriate; punishment

If the punishment fails, the people will be at a loss." (Note: "The Analects of Confucius·Zilu".) Therefore, the thinkers of the pre-Qin period mainly focused on politics when studying the issue of name and reality. Confucius regarded " "Rectify one's name" is linked to the realization of one's political ambitions and political opinions

. Xun Kuang's "rectification of names" was for the purpose of "clarifying the noble and the inferior, and distinguishing similarities and differences." He did not regard language and concepts as mere symbols or tools, nor did he focus on the study of language itself.

Han Fei proposed "following the name but fulfilling the responsibility" and "referring to the same form and name" (Note: "Han

Feizi·Dingfa" and "Yang Quan".) Mainly to examine the issue of officials fulfilling their duties and see whether they can Whether the name of the job can be unified with the actual performance

? The issue of name and reality turns to politics and the rule of law is the study of punishment and name. The issue of meaning is similar to the issue of name and reality, focusing on the relationship between language, concepts and the ideas they express. For example, whether language can fully express the ontology of the universe? The essence of things cannot be grasped through language and concepts, whether language has limitations, and deep-seated issues such as whether thoughts

exist without language and other forms of expression. If the relationship between name and reality discusses the issue of "reference" and "object reference", then the relationship between speech and meaning discusses the issue of "signifier" or "cannot refer to". The relationship between words and ideas has been discussed since the pre-Qin Dynasty. "Book of Changes·Xici

Part 1" says: "The Master said, 'The book cannot express its words, and the words cannot express its meaning.' But is it the meaning of the sage that cannot be seen? Confucius said: 'The sage'

Erect images to express the meaning, and set up hexagrams to express the meaning'. (Note: "Book of Changes·Xici" Gao Heng's "Modern Notes on the Book of Changes".)

"Book of Changes" "First admits that "books cannot express words, and words cannot express ideas" but also affirms that "sages set up images to express the ideas, and set up hexagrams to make false claims."

Although words are not enough to express the ideas, they can be expressed through the establishment of images. The image comes to fulfill the intention and make up for the shortcomings of the words. What is an elephant? "Husband, Xiang, the sage has the ability to see the beauty of the world, and describe it, and resemble its objects, so it is called Xiang." (Note: "Yi Zhuan·Xici" Gao< /p>

Heng's "Modern Notes on the Book of Changes") This is the use of image thinking to fulfill the sage's intention. In terms of the manifestation of intention, "xiang" has greater advantages than ordinary "words" and gives people more room for imagination than logical thinking. Chinese hieroglyphics are more convenient for expressing the inexhaustible meaning of people's emotions and thoughts. In particular, Chinese characters are characterized by the connection of form and meaning, which contains aesthetic value that Western characters do not have. In this way, "Yi Zhuan" not only affirms that "words cannot convey meaning" but also recognizes that "images can convey meaning

" to connect words and images. In the history of Chinese philosophy, it was Taoist philosophy that truly proposed the philosophy of language and discussed it in depth. The opening chapter of "Laozi·Chapter 1" clearly states: "Tao can be said, but it is not Tao; name can be named, but it is not named." (Note

: "Laozi·Chapter 1" and "Chapter Fourteen". ) "Tao" is the highest category of Laozi's philosophy, which contains the dual meaning of the origin of the universe and the universal

laws. "Tao", as the origin of the universe, is formless and imageless. It is "the shape of nothing, the image of nothing, which is called trance" (Note: "Laozi Chapter 1" and "Chapter 14" ".) Therefore, "Tao" cannot be expressed in words and names (concepts)

. "All things in the world and their laws can be described and named, but "Tao" cannot be described or named, because once it can be described and named, it becomes a general empirical thing, that is, it is finite. , deterministic, and "Tao" is infinite and deterministic

The universe is infinite, and the general law of the infinitely moving universe is for people at any stage of development

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It cannot be completely grasped. Therefore, the Tao that reflects the general law of the universe cannot be said or named. If someone claims to have discovered the initial state of the universe and the general law of the universe, he has discovered it. It is so shallow and naive to understand the ultimate truth, and it does not understand the dialectics of understanding at all." (Note: My work "Understanding and Interpretation of Laozi's Taoism" Journal of Tibet University for Nationalities 19

Issue 2, 1994.) "Tao" cannot be described or named, and it is not within our existing knowledge and experience as humans, so it can be called "Tao" as "nothing", but "Tao" "As a total existence and a definite existence, although we cannot specifically say what "Tao" is, we are convinced that there is an initial original existence in the world, and there is something that runs through all things. . This

is the only thing that Lao Dan admits cannot be fully expressed in words and concepts, namely "Tao", but Lao Tzu still forced it to name it

and called "Tao" "Da" "Da means passing, passing means far, and far means turning back." (Note: "Laozi Chapter 25".)

"Tao" is "mysterious and mysterious", so "words" "Unsatisfactory meaning" is inherent in the logic of Laozi's philosophy. As an outstanding representative of Taoism in the mid-Warring States Period, Zhuangzi admitted that Laozi's "Tao" cannot be famous. He said: "The Tao cannot be heard, but it is not something to hear; the Tao cannot be seen, but it is not something to see; the Tao cannot be spoken, but it is not to be spoken. Knowing the shape and punishment is not punishment, and the Tao has no name." " (Note: "Zhuangzi·

Zhibeiyou", "Equality of Things", "The Way of Heaven" and "External Things".) Zhuangzi made an in-depth discussion of the relationship between words and meaning. Said: "The great road

does not agree, and the great debate does not speak." "The great beauty of the heaven and earth does not speak, the four seasons have clear laws but do not discuss, all things have reason but do not speak." "

The most important thing about words is the meaning, and what the meaning follows cannot be conveyed in words." (Note: "Zhibei You"

"Qi Wu Lun". "The Way of Heaven" and "External Objects") He used the famous saying as a tool of pride, saying: "The fish is used to catch the fish, and the fish is forgotten; the hoof is used to catch the rabbit, and the hoof is forgotten; The speaker cares about it and forgets to say it because of his pride.

” (Note: "Zhuangzi·

Zhibeiyou", "Equality of Things", "The Way of Heaven" and "External Things".) China's sages proposed the idea of ??"Ke Dao" more than two thousand years ago

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The relationship between what can be named and what cannot be said or named involves issues such as the functionality and limitations of language. Even today,

this theory is a very profound philosophical issue. To dismiss it all as mysticism is to fail to truly understand the content, spirit and significance of Chinese language philosophy. It is inappropriate to look at the "speech-meaning" debate in Wei and Jin metaphysics from this one-sided point of view.

Be able to understand the theoretical height reached by the theory of "unspeakable meaning" in the metaphysical trend of thought in the history of Chinese philosophy.

Second

The relationship between words and meaning is Wei. An issue that was hotly discussed in Jin metaphysics. The method of "words not fully conveying meaning" was first proposed in the Wei and Jin Dynasties in the "Qing Discussion" of Zang Fu's characters and in the "Zi Xing Zhi Xing" in the early Wei Dynasty. It is Xun Can who "does not fully understand the meaning". "Book of Wei · Xun Can" says that he is "uniquely good at speaking. It is often thought that Zigong's words about Master and the Way of Heaven cannot be heard, but the Six Books

although they exist, they can consolidate the chaff of the sage. Brother Can, Ma Nan said: "The Book of Changes also says that the sage established an image to convey his meaning, but how can he use his words to express his words? Then, what are the subtle words that are not heard or seen?" ’ Can replied: ‘The subtle principles are not caused by physical phenomena. Today it is called establishing an image to convey the meaning

, but this is not due to accidents; how can the words be used to express the meaning? This is not a word that expresses the meaning; this is the meaning outside the image, and it is the expression of the expression.

It is solid and not released. ’ Those who could speak at that time could not bend. "(Note: "Zhi Zhou Zhi·Wei Shu·Xun＠① Zhuan Annotation"

.) In the debate on "word meaning", there are two main opposing views. One is that Wang Bi and Jikang are The first is the "Theory of not fully expressing the meaning" represented by Ouyang Jian, but it has been lost in his book. /p>

We can see the clues of his claim that "words cannot fully express the meaning" in "The Theory of Sound without Sadness and Music" "I say that those who can reflect on three corners will forget their words

" and "know it." Tao cannot be said. If you play the tune to know the heart, if you make the mind focus on the horse, and mistakenly say the deer, the observer will know the horse from the deer.

So you should know the horse from the deer. This is because the mind is not consistent with what is said, and the words may not be enough to prove the mind. " (Note: Jikang's "Theory of Sound

No Sadness and Joy".) He believes that "the heart is clearly two things in terms of sound. "Jikang saw and emphasized the uncertainty of the expression of emotion by sound

Starting from the fundamental point of view of "great sound and sound", he believed that the sound without sorrow and music can best express various complex sounds.

Complex emotions oppose the limitation of sound to a specific form of sorrow and music. Similarly, he also believes that "husband's words are not

natural and certain things, five directions." Different customs, colleagues with different names. Let me give you a name to identify the ear. "(Note: Jikang's "Sound without Sorrow

Music Theory".) Language is just a symbol and cannot fully express thoughts and emotions. Wang Bi is the most famous metaphysician

, he advocated that "words cannot express meaning". He believed that "Tao" cannot be expressed or named. This point is consistent with Laozi, and he emphasizes the emptiness of "Tao". , no name. Nothing is unreasonable, nothing is incomprehensible, and it is said that Tao is silent

It has no body and cannot be imaged. " (Note: Wang Bi's "The Analects of Confucius", "Laozi's Guide", "Wei Zhi·Zhong Hui Zhuan Annotation Quoting Wang Bi Zhuan

".) "Tao" "is infinite and cannot be named, subtle and invisible." "The name is great" "The person who speaks loses his normality, and the person who names it strays from its truth

. ""Therefore" the saint has no human body, and cannot be taught without it, so he does not speak." (Note: Wang Bi's "Analects of Confucius Explains Doubts", "Laozi

Guide", "Wei Zhi·Zhong Hui Zhuan Annotation" quotes Wang Bi Zhuan ".) "Tao" as the highest ontology cannot be grasped by language and concepts.

As Mr. Feng Youlan said, Wang Bi's "body without" does not refer to the grasp of the ontology of the universe, but to a spiritual state. That is to say, the state of "inaction-oriented mind" (Note: Feng Youlan's "New Volume Four of the History of Chinese Philosophy".

). Mr. Mou Zongsan also pointed out that the Taoist metaphysics of "nothing" is a metaphysics of a state form, and the purpose is to refine the wisdom of "nothing" to achieve a state. (Note: Mou Zongsan's "Taixing and Xuanli".) "Tao" or "Nothing" cannot be viewed from an objective epistemological standpoint and a substantial point of view. It is not primarily a natural phenomenon generated from the universe. It’s not about laws

but it’s about the relationship between the infinite and the finite, and about the meaning and value of life. The purpose is to provide an ontological explanation of the ideal

personality. and construction, a state of freedom that transcends the finite and reaches the infinite. Regarding the relationship between words and meaning, Wang Bi regards language as a tool for understanding the meaning of the saint. In his annotation of "The Book of Changes", he used Zhuangzi's "proud words forget words" and "words fail to express the meaning" to explain the meaning of words (hexagrams and line words), images (hexagrams) and meaning (the meaning of the sage). relationship between. He said: "

The image is the one who expresses the meaning; the speaker is the one who understands the image. The whole meaning is nothing like the image, and the whole image is nothing like the words. The words are born from the images, so they can be found in words

To observe the image; the image is born from the mind, so you can look for the image to observe the meaning. The image is completed by the image, and the image is expressed by words." (Note: Wang Bi's "Book of Changes"

Ming Xiang. .

) Wang Bi affirmed that words are used to express images, and images are used to fulfill meanings. He admitted that words and images have the function of fulfilling meanings. This also recognizes the function of language and recognizes that language and concepts are media for expressing thoughts. But he went further: "Therefore, the reason why the person understands the image is to get the image and forget the words. The image is to focus on the intention, and the image is to be forgotten.

The reason why the trap is about the fish is to catch the fish and forget about the trap." (Note: Wang Bi's "Book of Changes" Mingxiang.) As long as you get the elephant, you can

forget it. Words, as long as you are proud, you can forget the image, because words and images are just tools for pride. As long as you are proud, you have achieved your goal and you can throw away the tool. If you don’t forget words and images and just stay on the surface of “preserving words” and “preserving images”

, then this kind of words and images will become a kind of shell, which is useless and loses its role as a medium. , losing the function of clear images and unexpected events

. Therefore, "If the image is born from the mind and exists as an image, what exists is not the image; if words are born from the image and exists as words, then what exists

is not its words." (Note: Wang Bi "Book of Changes Mingxiang") Wang Bi's intention is to ask people not to stay on the surface of words and images. The fundamental task of studying "Zhouyi" is to understand the saints through the medium of words and images. To grasp the root of things

To understand the deep meaning of things, the important thing is to understand the hidden meaning and the unspoken sound. This is a profound criticism of the Han Confucians who stayed at the level of words and images

and engaged in complicated chapters and sentences and the study of images and numbers, and opened up a new trend in understanding "Yi"

< p>. He gave an example: "If the righteousness is healthy, why should it be a horse? If the animal is obedient, why should it be an ox? If the line and the line are in harmony, why should the kun be an ox? If the righteousness should be healthy, why should the qian be a horse? And maybe the horse should be determined. Qian, the text is responsible for the hexagram. If there is a horse but no Qian, the false theory will be diffuse and difficult to record." (Note: Wang Bi's "Book of Changes".) His conclusion is "Dexiang." "Forgot the words", "Forget the images when you are so proud", "The words don't fully convey the meaning". Wang Bi emphasized not to be attached to famous quotes, as famous quotes cannot fully express thoughts. There are things in the world that cannot be expressed in names or words. He saw the relativity and limitations of language symbols, noticed the differences and contradictions between language and the thoughts it expressed, which were often ignored by people, and thus regarded the relationship between language and thought as It is a dynamic process full of contradictions, and it is very important to believe that Tao, the highest ontology, is "nothing" and cannot be expressed in language or concepts. Profound. "Words cannot express the meaning" also reveals the secret of all artistic aesthetics, that is, it cannot be conveyed in words

but it must be conveyed in words. The realm of beauty often exists beyond the appearance of things expressed in language. It is completely unreasonable to think that

Wang Bi's "getting the image and forgetting the words", "getting the image and forgetting the words" and "explaining the meaning" are epistemological metaphysics and idealist sophistry

arbitrary words.

In the debate on "speech and meaning", the famous representative of the "speech-intention theory" is Ouyang Jian. He wrote "The Theory of Exhausting Meanings", the main content of which is: Things exist objectively and do not change according to people's "words" about them. "The shape does not wait for a name, but the square and circle are already given; the color does not wait for the name, but the black and white are revealed. However, the name is not attached to the thing; the words are applied to the reason, but there is no action." (< /p>

Note: Ouyang Jian's "The Theory of Meaning") He affirmed the role of language names in communicating ideas and identifying things. Said: "

In ancient times and in the present, we have to correct names, but sages and sages could not explain them. What is the reason? Sincerity can be understood in the heart through principles, and it is not because words are not smooth; things are fixed there, and they are not names.

If the words are not clear, there will be no connection; if the name is not discernible, the identification will not be apparent." (Note: Ouyang Jian's "The Theory of Expression and Meaning"

.) He also believed. Objective things change, and so do languages ??and names. "Names change according to objects, and words change according to reason.

This is like a sound that responds, and a shape that is attached to it. It cannot be regarded as two. If it is not two, then the words will be complete." (Note: Ouyang Jian's "The Theory of Exhausting Meaning" by Ouyang Jian.) Ouyang Jian's "Theory of Exhausting Meaning" is in line with people's cognitive habits in daily life and affirms the fullness of words

The function of expressing thoughts is indeed basically correct, and it is also acceptable to people based on simple experience.

Language is a system of sound symbols created by people in their labor practice. Without it, thinking activities and communication would be impossible

. Human production and life are inseparable from language. But once language is produced, it has its relative independence. China

Ancient thinkers, especially Wang Bi and others, had a deep

experience of the relativity, limitations, and negative effects of language. Ouyang Jian only recognized the expressive function of language, but failed to see that language cannot fully express thoughts.

Therefore, his "explicit theory" cannot refute the "explicit theory". He does not understand deeper issues, such as the expression of Tao as the ontology of the universe, which belongs to the realm of non-famous sayings. Modern logic and language philosophy believes that in the field of science, on knowledge issues, certain external objects can be stated and expressed in the form of language and logic, and require Clarity of presentation and clarity of logic.

But for metaphysical issues, such as faith, freedom, God, things in themselves, which cannot be solved by science and logic, and cannot be expressed in the realm of non-famous sayings, it is not the case.

< p>Requires expression and argumentation. The mistake of traditional metaphysics is that it insists on talking about the unsayable and pretends to be scientific. Therefore, there is a reason for modern language philosophy to reject metaphysics. In this regard, some views of modern language philosophy are consistent with the ancient Chinese theory of "theory that words cannot express meaning". In the study of Chinese philosophy, for a period, Ouyang Jian's "theory of utterances and meanings" was fully affirmed and highly praised. What can be said about Ouyang Jian's "theory of utterances and meanings" that grasped the "theory of utterances" /p>

The core theoretical issue of the distinction between "meaning" and "meaning" is to clarify the idealist ontology of high and low things and the mystical understanding of classics and emptiness

The theory of knowledge shakes metaphysical idealism The theoretical basis of the theory has made valuable contributions to Chinese philosophical epistemology. Obviously

this overly praises Ouyang Jian's "exhaustion theory" and tries to belittle the "explanation theory" of Wang Bi and others. "This is superficial

superficial and unfair. This is caused by the lack of a deep understanding of the content, characteristics and meaning of the profound language philosophy of "theory of meaning cannot be fully understood"

To.

Three

The debate on "meaning of words" is, in a certain sense, Chinese hermeneutics. Modern hermeneutics explores how to connect the subject and the object through language

and to fuse the two horizons of the "text" and the interpreter, and to awaken the sleeping meaning in the "text".

Consider interpretation as a historical activity. However, Western hermeneutics, through language, finally leaves the things expressed by language and elevates language to the level of ontology. Heidegger said: "Language is the home of existence" (Note: Heidegger's "Being and Time".) Gadamer said: "The world itself is expressed in language." "The existence that can be understood

is language." "Whoever owns language owns the world." "There is no free world outside language" (Note: Gadamer ("Truth and Method") Ancient Chinese always grasped language from the perspective of its functionality and the limitations of this function. Pay attention to the connection between language and the living world. One of the main tendencies in the "meaning of speech" debate is a certain degree of doubt about the function of language. Not only the highest ontology of "Tao" cannot be expressed in words, but also a certain spiritual state of a person, a certain emotional experience, and some proficient skills are also difficult to express in words. In addition, in modern science, the "language dilemma" caused by the use of classical physics language to describe microscopic objects is the language system of classical physics (language system that describes macroscopic objects). ) is essentially unsuitable for describing the characteristics and motion states of microscopic objects, and quantum mechanics cannot replace it with other languages. (Note: "Principles of Marxist Philosophy" edited by Xiao Qian, published by Renmin University of China Press in 1994.) This also shows the limited function of language. People often see language and logic as tools for people to express and communicate

and as forms of cognitive thinking. However, they often ignore the limitations of language and logic and regard language, logic and thought as

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Exactly the same. For example, Ouyang Jian's "The Theory of Expression and Meaning" is a representative of this aspect in ancient China. Only the sameness is seen, but no opposition

opposition or difference. In fact, many of the deceptions and lies in life, the official language, big talk, falsehoods, and empty talk as expressions of dogmatism, some illusory things in consciousness, and religious fantasies about the other side of the world are all It can be expressed through language function

. Due to differences in language and concepts, many unnecessary disagreements and arguments have arisen. The profound philosophical significance of the metaphysics of the Wei and Jin Dynasties is to affirm the relationship between language and the world of life, and to affirm the prerequisite for understanding the meaning of saints through words and images. Next, walking a path through language but beyond language. The reason for this is that the basic spirit of Chinese philosophy

is to regard philosophy as a study of wisdom that can gain insight into the true meaning of life. Through this approach, we can achieve an ideal life

and an ideal personality. and the pursuit of a lofty spiritual realm in life. Chinese philosophy attaches great importance to the spiritual connection between people, the connection between people and things, and the connection between people and nature. In the way of thinking, they value experience, understanding, and value. They do not understand the world outside the world, but are within the world, integrating themselves into it, integrating subjectivity and objectivity. In the process of pursuing the highest realm

I often feel that language and logic have become barriers to understanding, which will cause the truth to be obscured and lead to clichés, rigidity, and rigidity in thinking

One-sided, broken, etc. This has reached an extreme development in Chinese Zen Buddhism. They advocate not writing, not reading scriptures, not worshiping Buddha statues, but relying on "sticks", "tacts" and metaphors to realize the true meaning of "self-nature vacuum". .

Many ancient Chinese philosophers did not pay attention to the problem of logic itself. This does not mean that the expressions and treatises of Chinese philosophers do not conform to the logical laws of human thinking. Mr. Jin Yuelin once said: "Chinese philosophers Even without a developed sense of logic, they can easily and freely arrange things logically; although their philosophy lacks a developed sense of logic, it can still be based on the knowledge gained in the past. "(Note: Jin Yuelin's "Chinese Philosophy" and "Philosophical Research" Issue 9, 1985

.)

Based on the philosophy of epistemology, philosophy is regarded as the pursuit of external objects If it is a science of knowledge and experience, then the relationship between thought and language must be "explicit theory", that is, any entity can be stated and can be stated logically

Proof by law. If we regard philosophy as the knowledge that pursues the realm of life, as the foundation for people to settle down and live their lives, and as the study of beliefs, then the relationship between language and thought can only be "unspeakable". "Ideology" refers to people's spiritual realm and beliefs

The issue of belief cannot be completely expressed in words, nor can it be proved by logical methods. "Those who know do not speak, and those who speak

do not know." "Knowing stops at what it cannot know, and that is the end." "It stops talking and stops knowing what it does not know, and that is the end." (Note: "Zhuangzi·

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"Tiandao", "Geng Sangchu" and "Xu Wugui") "There is a true meaning in this, but I have forgotten to explain it" (Note: Tao Yuanming's "Two Drinking Poems".) Language itself is the medium of understanding. Now that the "true meaning" has been realized, language has become a redundant shell, so one can "forget about words". Many ancient Chinese philosophers advocated that from "argument" to "non-argument", from "speech" to

"non-speech", only then can we truly realize the highest ontology of "Tao" and enter into oneness with Tao. , the realm of unity between man and nature.

Laozi talks about "reaching the extreme of emptiness and keeping quiet and sincere", and "Xuanjian" (note: "Laozi·Chapter 16".) Jixia Taoism talks about "the cause of tranquility

"Tao", "cleaning the palace" and "removing confinement" (Note: "Guanzi·Xin Shu Shang".) Xun Kuang's "empty one and quiet" (Note: "Xunzi·Uncovering".) are all It means eliminating the interference of language and external objects and relying on intuition to achieve the purpose of Taoism.

Acknowledging that "words cannot fully convey meaning", that is, certain limitations of language, also acknowledges the uncertainty and ambiguity of language in expressing things and thoughts

. The thoughts of some real philosophers in ancient China were often expressed in the form of poetry.

Poetry is philosophy, and philosophy is poetry. Although poetry is inseparable from language, the profound thoughts and aesthetic implications of poetry often exist beyond the images expressed by language. The so-called "meaning lies beyond the words", "silence here is better than sound", "words have to be exhausted" Infinite meaning."

Chinese art emphasizes "artistic conception", and the presence or absence of "artistic conception" has become the most important symbol of lyrical art. This is completely different from some schools of Western philosophy that use the uncertainty and ambiguity of language to cut off the connection with the living world. Derrida's deconstruction denies the function of language symbols to reflect the world. Language is no longer a tool to convey ideas. It abstracts the connection between things into language and language, symbols. In the game of transformation between symbols, it is the only object, it is thought itself

It is the world. This kind of language and written symbols separated from social life become water without a source. The root of the tree.

This language philosophy, as some scholars have pointed out, reflects the restless nihilistic thinking

tendency of some people in the contemporary West. (Note: Zheng Jiadong "Out of the Valley of Nihilism—Differences between Traditional Chinese Philosophy and Western Postmodernism"

"Chinese Social Sciences" Issue 1, 1995.)

Wei The profound significance of Jin metaphysics' "theory of unexplained meaning" also lies in the similarities and similarities between this thought and the thoughts of some great philosophers in the world.

Kant's philosophy recognizes that "things in themselves" are "unknowable" within the scope of pure reason.

This is to affirm the status of practical reason over theoretical reason, and to delimit the territory of science so that science does not have extravagant expectations. Go

to solve problems that you cannot solve. However, Kant demarcated territory for science in order to give religious belief a lofty status.

The "unsatisfied meaning" in China's "meaning of words" debate is not about trafficking in philosophical agnosticism, nor about leaving space for religious beliefs, but about pursuing a spiritual realm in life. and shaping ideal personality, showing a spirit of rationalism

. The great contemporary philosopher Heidegger admits "nothing" and admits that there is the unspeakable, and believes that this is the highest realm. Only through "nothing" and the unspeakable can we truly grasp existence, and Language expression often obscures "existence

". Wittgenstein, the master of logical positivism, in his early work "Tractatus Logic and Philosophy", examined and

criticized language, with the ultimate goal of delimiting language and distinguishing what can be said. What is unspeakable? Zhang advocated not saying anything about the unspeakable. "Everything that can be said can be said clearly; anything that cannot be said should

be silent." "(Note: Wittgenstein's "Introduction to Logic and Philosophy".

) This can also be regarded as another form of "theory that the words do not fully convey the meaning

". In his mind, metaphysics lies outside language. Although he seriously carries out linguistic analysis of scientific logic

, he actually draws a line between science and faith. The reason why he opposes traditional metaphysics is that it is not allowed to insist on saying things that are ineffable. The ancient Chinese theory of "unsatisfactory meaning" and Chinese philosophy of language embody the basic spirit of Chinese philosophy and the characteristics of the way Chinese philosophers think.

Only when we stand on a broader background can we see the profound philosophical implications of the "theory of incomplete meaning" in the debate on "verbal meaning" in Wei and Jin metaphysics

and immeasurable significance to the creation and appreciation of art.

Annotations for characters not stored in the font library:

＠①The original character is or plus an extra stroke

＠②The original character is a traditional Chinese character

(Originally published in "Journal of Tibet University for Nationalities" Issue 1, 1999, the author is from the Department of Political Science and Law, Tibet University for Nationalities)

Author: Xie Fengtai [2002-1-30 9:24:16]

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