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1、摘 要 I摘 要 纵观冯契先生一生的哲学研究和学术活动，大体都是围绕智慧的探索而进行的，建立了以广义认识论为核心的哲学智慧的学说。追求真善美统一的哲学思想，努力培养真善美统一发展的自由人格和德性，克服知识和智慧的脱节、科学与人生、理智与情感的不协调，是他毕生的追求。智慧是什么？人究竟能否达到智慧？怎么达到智慧？冯契先生于 1944 年发表的智慧一文中初步回答了这个问题： “且把智慧称为认识，让它与知识和意见鼎立。意见是以我观之 ，知识是以物观之 ，智慧是以道观之 。 ”冯契先生将智慧视为认识的一部分，是其“广义认识论”的最突出的创新点之一，他将认识过程看成是从无知到知， 从知识到智慧的运动，
2、追寻智慧， 则应该从广义认识论开始，以广义认识论的视域来考察智慧。 冯契先生通过对中外哲学史的概括提炼， 他以为： “认识论的主要问题有四个，即：感觉能否给予客观实在？理论思维能否把握普遍有效的规律性知识？逻辑思维能否把握具体真理（首先是世界统一原理和发展原理）？理想人格或自由人格如何培养？”我们分析冯契先生的论断，可以看出，这四个问题的前两个问题是知识经验领域的问题，而后两个问题是智慧领域的问题。在我看来，冯契先生之所以能够这样思考问题，是因为他饱经中国传统哲学的影响，同时又受到马克思主义哲学的感染， 在其追寻智慧的过程中， 包含了对中国古代哲学中追求智慧时神秘主义的批判，又包含了对人类追寻
3、智慧的科学性探讨。冯契先生眼里的“智慧”是由无知到知、由知识到智慧的两次飞跃，他引用了唯识宗的哲学术语“转识成智”来形象地描述知识向智慧的转化。并对知识上升为智慧的“转识成智”的过程做了更为侧重的讨论。从中我们也可以看出， 在冯契先生这里， 追寻智慧和追寻自由是一致的， 智慧与自由是互为前提、互为表现的。本文重点在于通过以冯契先生提出的广义认识论为视域，来探寻知识上升为智慧的“转识成智”的理论基础、环节和方法，来阐明自己对冯契先生的“智慧学说”的认识和把握。 关键词 冯契 广义认识论 “转识成智” 智慧Abstract IIAbstract Throughout the whole life
4、of Mr. Feng Qi, his philosophy research and academic activities generally carried out around the wisdom of exploration,established a general theory of philosophical wisdom doctrine which take the generalized epistemology as the core.The pursuit of a unified philosophy that truth, the good and the be
5、autiful, and strive to cultivate the free personality and moral which developed centralized in the truth, the good and the beautiful, to overcome the disjunction between knowledge and wisdom and the inharmonious between science and life, these above are his lifelong pursuit. What is wisdom? Whether
6、people realize wisdom or not? How to realize wisdom? Mr. Feng Qi had a preliminary answer to this question in his paper called “wisdom” which published in 1944: “and he named the wisdom as cognition, and be equal with knowledge and view. View is in my opinion, knowledge is with the view of the matte
7、r, and wisdom is with the view of ethic.” Mr. Feng Qi take the wisdom as a part of cognition, this is one of his most outstanding innovation of “extended epistemology”, in his view, the process of cognition is a movement from ignorance to knowledge and from knowledge to wisdom, searching for wisdom
8、should start with the general epistemology, to examine the wisdom with the area of general epistemology. Through the generalized history of philosophy in home and foreign, Mr. Feng Qi thought: “There are four main problems of epistemology, namely: whether objective sense can be materializd? Whether
9、theoretical thought can grasp the general and effective regularitary knowledge? Whether Logical thinking can grasp the specific truth (the world unity principle and development as the first)? How to train peoples ideal or free personality?” Through our analysis of Feng Qis thesis, we can see that th
10、e first two questions belong to the field of the knowledge, and then the last two questions belong to the field of wisdom. In my opinion, Mr. Feng Qi was able to think like that, its because he swallowed the influence of Chinese traditional philosophy, and meanwhile with the infection of Marxist phi
11、losophy, the process of his pursuit of wisdom not only includes criticizing to mysticism when peoples pursuit of wisdom in Ancient Chinese philosophy, but also contains the scientific study in the human Abstract IIIpursuit of wisdom. In Mr. Feng Qis eyes, the “wisdom” experienced two leaps from igno
12、rance to knowledge, then from knowledge to wisdom, he cited the philosophy term of “turn knowledge into wisdom” to describe transformation from knowledge into wisdom. And he did a more focused discussion for the process of “turn knowledge into wisdom” which from knowledge up to wisdom. From which we
13、 can see that here in Mr. Feng Qi, to seek wisdom and to pursuit of freedom is the same, wisdom and freedom is prerequisite for each other, and also performance for each other. This article mainly focuses on exploring the basis, links and methods of the “turn knowledge into wisdom” through Mr. Feng
14、Qis general theory, then to clarify the writers own view and understanding to Mr. Feng Qis “wisdom doctrine”. Keywords Feng Qi General Epistemology “turn knowledge into wisdom” Wisdom导 言 1导 言 随着西方哲学从古代走向近代，哲学失去了其作为科学之科学的地位，它的主要任务变为回答数学和自然科学如何可能的问题，知识论也从本体论中分化出来，并逐步取得了统治地位。所以，西方近代认识论主要是知识论，进一步发展为科学哲学
15、，在知识论的考察中，形而上智慧通常是被排除在外的。冯契认为这种元学与知识论，名言之域与超名言之域分离和相对峙的认识论观点是“狭义认识论观点” ，它仅仅探讨认识是从无知到知的一次飞跃，属于知识经验领域。在西方近代哲学史上，康德较早地意识到自然科学及其方法在达到形而上学，达到哲学智慧上存在困难。在康德那里，现象与物自体的二分，蕴含着名言之域与超名言之域的分离。在黑格尔时代，康德哲学蕴涵的二重性，进一步外化为不同哲学思潮之间的对峙。人本主义以存在的意义、超名言之域等为哲学思考的终极对象，实证主义则将哲学限定在现象经验名言之域。在近代，以叔本华、尼采为代表的的非理性主义、人文主义传统和孔德、穆勒以来的
16、实证论、科学主义传统的对立和不可协调，科学与人生的脱节、理性和情感的分离都是这一格局的具体表现。这种格局，更深刻地延续在 20 世纪的现象学与分析哲学的分野中。 1实际上，本体与现象、名言之域与超名言之域的紧张与对立，也以某种形式再现于中国近代，20世纪初叶的科学与玄学的论战、东西文化的冲突和对立，无疑是名言之域与超名言之域的内在对峙的表现。无论是国学大家王国维先生“可爱”与“可信”的矛盾，即“哲学之说，大都可爱者不可信，可信者不可爱” （ 静庵文集续编自序 ） 。还是严复游离于对待之域与无对域之间，这是困扰中国近代哲学的难题。冯契是哲学家，他对这个时代问题最终将体现在哲学领域，必然上升为哲学问题，这个哲学问题在冯契看来就是知识与智慧的关系问题。 其直接的理论渊源则是其师金岳霖先生在道论一书中提及的知识论和元学两种不同态度的区分： “知识论的对象是形而下的理的世界，它的裁判者是理智；因此，研究知识论可以暂时忘记我是人，用客观、冷静的态度去研究。与此相反，元学或玄学的对象是形而上的道的世界
