摘要：
作为理解宗教与哲学中“超越”观念的语义背景，“超越”这个词语的一般语义结构是“某主体超越某对象（的界限）”。从主词来看，宗教的超越主体是“上帝”或“天”；而哲学的超越主体则是人。从宾词来看，宗教所超越的界限是凡俗世界，故而上帝或天是“超凡的”，此即所谓“外在超越”；而哲学所超越的界限则是经验，故而人的理性或心性可以是“超验的”，此即所谓“内在超越”。哲学与宗教的超越观念之间本来不应当冲突，不过，前提是必须承认人（包括圣人）不可能超越凡俗世界，人可以是超验的，但绝不可能是超凡的。然而，无论西方理性主义还是中国儒家心性主义的超验哲学，其“内在超越”的超验性都试图取代超凡性，于是导致了人的僭越，而这在凡俗世界的权力格局中必然导致权力的僭越。
关键词:
儒家｜超越｜超凡｜哲学｜超验
Abstract:
As the semantic background of understanding the concept of“transcendence”in religion and
philosophy, the general semantic structure of“transcendence”is“some subject transcends beyond (the limit
of) some object”. From the view of the subject, the transcending subject in religion is“God”or“Tian”, while
the transcending subject in philosophy is human. From the view of the object, the limit that religion transcends
is the secular world, so God or Tian is“transcendent”, which is called“external transcendence”; while the
limit that philosophy transcends is experience, so human reason or mind-nature can be“transcendental”,
which is called“immanent transcendence”. Therefore, there should be no conflict between the transcendence
concepts of philosophy and religion, but the premise is that people, including sages, can not transcend the
secular world; human beings can be transcendental, but they can never be transcendent. However, in the
transcendental philosophies, no matter of the Western rationalism or of the Chinese Confucian mind-nature
doctrine, the man’s transcendentality of“immanent transcendence”tries to replace the God’s transcendency.
As a result, it leads to the human usurpation, and leads to the usurpation of power in the power structure of the secular world.
Key words:
confucianism｜transcendence｜transcendent｜philosophy｜transcendental
黄玉顺.
[J]. 探索与争鸣, 2021(5): 73-81.
Huang Yushun.
“Transcendental” or “Transcendent”——Reflection on the Confucian Concept of Transcendence
[J]. Exploration and Free Views, 2021(5): 73-81.