文章以莱辛的启蒙反思为入手提出：适度启蒙与绝对真理是否可能？虽然“反者道之动”是事物发展之常理，但二元相争的基本态势往往决定了场域位置的“轮流坐庄”。莱辛作为具有前瞻性的启蒙精英，提出人类教育的命题，这不仅是简单的道德教养或教育问题，更是表现出中庸之道的具体定位，即在“二元结构”中构建出可能的“三向维度”。借鉴侨易学理论资源如“二元三维”的基本结构，文章提出“一组二元”的关系，即强调在“故代性”与“现代性”之间的概念及其对理性与信仰冲突的调和。这种基本思路，不仅隐晦地出现在莱辛的观念之中，尤其具体表现在文学创作的文本实践之中。所以歌德、席勒所试图开辟的第三条道路，所谓“古典图镜”，其实早在启蒙时代就已开启端绪了，“适度启蒙”的标示仍表现出莱辛的基本立场，而“人类教育”方案的选择则显示了他脚踏实地的探索姿态，更体现出他所选择的中庸之道的具体定位。%This article starts with Lessing’s enlightenment self-examination and puts forward the question of whether moderate enlightenment and absolute truth are possible. Although “the movement of the Tao by contraries proceeds”in the development of things,the basic situation of the dual battle often determines the “taking turns to be declarer”in the field location.As a forward-looking enlightenment elite,Lessing advanced the proposition of human education.This is not only simple moral upbringing or education question but also shows the concrete location of the mean course,namely construction of the possible “dimensions in three directions”in the “dual structure.”Referring to the theoretical resources of Kiao-Iology such as the basic structure of “three dimensions inclusive of duality,”the author proposes the relationship of “a set of duality,”namely underlying concepts between “pastity”and “modernity”and his reconciliation of the conflict between rationality and belief.This basic thought appears not only implicitly in Lessing’s ideas but explicitly in the textual practice of his literary creation.Therefore,the third way that Goethe and Schiller tried to open up,the so-called “classical mirror,”in fact,began as early as the Age of Enlightenment.The sign of “Moderate enlightenment ” shows Lessing ’s basic position, and the choice of “human education”program shows his down-to-earth attitude towards academic exploration,which,more importantly,reflects the specific location of the doctrine of the golden mean he chose.
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