CAJ | 학술논문

上世纪三十年代，金岳霖先生以欧洲传统演绎逻辑是唯一和普遍的逻辑学观念，对中国逻辑的研究提出了“中国逻辑”的名称能否成立的问题。否认逻辑与文化的联系，坚持逻辑的唯一性和欧洲传统演绎逻辑的唯一性与普遍性，这些是提出“中国逻辑”名称困难的依据。上述观点将会面对由逻辑学研究对象、逻辑学学科性质以及逻辑史所展示的事实所引发的诸多困惑与质疑。逻辑学的研究对象是逻辑思维。逻辑思维不是单纯的自然现象，而是属于人的精神世界。人的精神世界依附于人类的文化，即人的实践活动及其成果的总和。当人类文化呈现出多样性的统一状态时，包括逻辑思维在内的精神世界不仅有共性，也有由民族地域不同而显现的个性。在中国，先秦文化不同于古希腊文化，它的核心是伦理政治与社会人事，它的主要内容是伦理尺度与治国纲纪的构想、建立和实践，它的基本思维取向是现实的需要以及实践中的经验。以“类同”为依据进行“以类取，以类予”推演的“推类”，成为先秦时期逻辑思维中居主导地位的推理类型，同时也成为先秦逻辑学研究的主要内容。中国古代逻辑学是有别于欧洲传统演绎逻辑的。研究中国逻辑离不开对欧洲传统逻辑的借鉴，在这种借鉴研究中，应用比较法的关键有三：第一，被比较的诸对象都把与之相比较的对象视为平等的他者，而不是对立者或规范者；第二，在见其同异中，比较以见其相异乃更为重要。第三，对研究对象的异点给出制约因素的分析，就中国逻辑研究而言，就是“历史分析与文化诠释”。
상세기삼십년대，금악림선생이구주전통연역라집시유일화보편적라집학관념，대중국라집적연구제출료“중국라집”적명칭능부성립적문제。부인라집여문화적련계，견지라집적유일성화구주전통연역라집적유일성여보편성，저사시제출“중국라집”명칭곤난적의거。상술관점장회면대유라집학연구대상、라집학학과성질이급라집사소전시적사실소인발적제다곤혹여질의。라집학적연구대상시라집사유。라집사유불시단순적자연현상，이시속우인적정신세계。인적정신세계의부우인류적문화，즉인적실천활동급기성과적총화。당인류문화정현출다양성적통일상태시，포괄라집사유재내적정신세계불부유공성，야유유민족지역불동이현현적개성。재중국，선진문화불동우고희석문화，타적핵심시윤리정치여사회인사，타적주요내용시윤리척도여치국강기적구상、건립화실천，타적기본사유취향시현실적수요이급실천중적경험。이“류동”위의거진행“이류취，이류여”추연적“추류”，성위선진시기라집사유중거주도지위적추리류형，동시야성위선진라집학연구적주요내용。중국고대라집학시유별우구주전통연역라집적。연구중국라집리불개대구주전통라집적차감，재저충차감연구중，응용비교법적관건유삼：제일，피비교적제대상도파여지상비교적대상시위평등적타자，이불시대립자혹규범자；제이，재견기동이중，비교이견기상이내경위중요。제삼，대연구대상적이점급출제약인소적분석，취중국라집연구이언，취시“역사분석여문화전석”。
In the 30th of last century, Jin Yuelin raised the question whether the term ＂Chinese logic＂ is a valid one or not, for he held the idea that the traditional European deductive logic is the unique and universal logic. The doubt on the appropriateness of the term ＂Chinese logic＂ is based on the denial of the relationship between logic and culture and the insistence on the uniqueness and universality of logic, namely the traditional European deductive logic. However, this idea has been challenged by the confusions and doubts arising from the facts concerning the object of logical study, the nature of the discipline of logic and the history of logic. The object of logical study is logical thinking. Logical thinking is not a pure natural phenomenon, but something belonging to the spiritual world of human beings. This spiritual world relies on human culture-the summation of human practice and its products, in other word. When human culture displays unification out of diversity, the spiritual world, including logical thinking, shows not only commonness, but particularity of var- ious peoples and places as well. Unlike ancient Greek culture, the pre-Qin culture of China revolves around ethics, politics and social relations, with the conceiving, establishment and practice of ethical criteria and laws of governing the state as its main contents. Its basic concern is realistic demands and experiences gained in practice. ＂Analogy （tuilei）＂ which reasons according to ＂similarity （leitong）＂ is the major type of reasoning in the logical thinking of pre-Qin period, and as a result has become the main contents of the study of pre-Qin logic. Ancient Chinese logic is different from the traditional Euro- pean deductive logic. Nevertheless, the study of Chinese logic has to take the traditional European deductive logic as a referential system. There are three points that researchers must bear in mind while using the traditional European deductive logic as a reference for comparison. First, the parties being compared must be taken as equals, rather than as oppositions or taking one or the other as the standard. Secondly, in comparing similarities and differences, it is the latter that is more important. Thirdly, researchers must analyze the conditioning factors of the differences of the parties in comparison, which, in the case of Chinese logical study, is ＂historical analysis and cultural interpretation＂.