古汉语第一人称及其意义的哲学阐释

董 平

语言战略研究 ›› 2026, Vol. 11 ›› Issue (1) : 64-74.

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语言战略研究 ›› 2026, Vol. 11 ›› Issue (1) : 64-74. DOI: 10.19689/j.cnki.cn10-1361/h.20260106
专题研究

古汉语第一人称及其意义的哲学阐释

  • 董 平
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The First-Person in Classical Chinese: A Philosophical Elucidation of Its Meaning

  • Dong Ping
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摘要

从上古语料所显示的实际用法来看,不同第一人称代词在不同意义层面上的相互交叠,在哲学上表明,随着人在不同生存面向上交往活动的多维展开,关于自我的意识也在与不同维度之他者的交往过程中萌生并渐次深入。古汉语中常用的通常意义上的第一人称代词主要有“我”“予(余、台)”“吾”3个。“我”主要是就外在的、与他者相对的自我而言,“身”的意义是主要的;“予”更多地体现为一般意义上的自我之称,比较重视身心整体的个体意义;“吾”至春秋时期才真正出现,指向内在之我,是真实主体之谓,其出现标志着自我认识的深化,代表了自我意识发展的一个新阶段。“思”是“吾”的本原能力,是主体确认其自身存在实相的本原方式。“毋我”是对个体必以实相之“己”参与经验交往活动的本质要求;“吾丧我”则要求主体解除实相之“己”的二重化,还原存在的整全性。“己”的实现既是存在实相之还原,又是存在之主体性的真实还原,也是存在价值在当下境域的实现,存在与价值由此而同一。本文通过不同第一人称代词的用法辨析,对“思”的功能分析,以及对“毋我”与“吾丧我”的意义诠释,结构性地重构并阐释了古汉语第一人称所体现的哲学观念。

Abstract

From the perspective of actual usage shown in ancient Chinese corpora, the overlap of different first-person pronouns at various semantic levels indicates philosophically that as human beings carry out communication activities in different aspects of existence, the awareness of the self also emerges and gradually deepens in the process of interacting with others on different dimensions. In Classical Chinese, the first-person pronouns in the ordinary sense are primarily three forms: wo 我, yu予(also written 余,台), and wu吾. The pronoun wo chiefly denotes the self as externally manifested and set in contrast to others, with the meaning of the embodied “person” or “body” at its core. By contrast, yu tends to function as a more general term of self-reference, emphasizing the individual as an integrated unity of body and mind. “吾” does not truly emerged untilg the Spring and Autumn Period. It refers to the inner self and denotes the authentic subject. Its appearance marked a deepening of self-cognition and represented a new stage in the development of self-awareness.“思(sī)”(thinking, introspection) is the primordial capability of “吾” and the fundamental way for the subject to confirm the conrcete reality of its own existence, thereby restoring the wholeness of being. In this way, existence and value are rendered fully identical.  “毋我(wú wǒ)” (freedom from ego attachment) is an essential requirement for individuals to participate in experiential communication activities with the “己(jǐ)” (self) that roots in the true reality. “吾丧我(wú sàng wǒ)” (destruction of the ego with the Self) requires 吾as the subject to immune from the dualization of the “己” so that to keep the wholeness of existence of the self. The realization of “己” is not only the restoration of an individual’s reality of existence and the realization of the subjectivity, but also the realization of his value of existence in the current interreaction context, thereby unifying the existence and its value. Through the analysis of the usage of different first-person pronouns in ancient Chinese text, analyzing the function of si 思, and interpreting the meanings of wu wo 毋我and wu sang wo 吾丧我, this paper structurally reconstructs and expounds on the philosophical ideas embodied in the first-person pronouns in classical Chinese.

关键词

/ / / 毋我 / 吾丧我

引用本文

导出引用
董 平. 古汉语第一人称及其意义的哲学阐释[J]. 语言战略研究. 2026, 11(1): 64-74 https://doi.org/10.19689/j.cnki.cn10-1361/h.20260106
Dong Ping. The First-Person in Classical Chinese: A Philosophical Elucidation of Its Meaning[J]. Chinese Journal of Language Policy and Planning. 2026, 11(1): 64-74 https://doi.org/10.19689/j.cnki.cn10-1361/h.20260106
中图分类号: H002   

基金

国家社科基金重大项目“阳明学通史编纂与研究”(25&ZD018)。

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