论新儒家对道德良知与宇宙本体的关系处理——以对熊十力体用论的辨析为中心  

Discussing New Confucianism's Treatment to the Relationship between Conscience and Cosmos Entity——Taking the Analysis to Xiong Shili's Theory of Noumenon and Function as Center

作　　者：任明艳[1] 

机构地区：[1]西南大学哲学系,重庆北碚400715

出　　处：《四川职业技术学院学报》2013年第5期15-18,共4页Journal of Sichuan Vocational and Technical College

基　　金：国家社科基金青年项目"孟子伦理思想与列维纳斯伦理学之比较研究"(编号:12CZX057);中央高校基本科研业务费专项资金资助"孟子伦理思想研究--以列维纳斯伦理学为参照"(编号:SWU1109002);四川省哲学社会科学重点研究基地儒学研究中心规划项目"孟子伦理思想研究--以列维纳斯伦理学为参照"(RX12H03)研究成果之一

摘　　要：熊十力先生的所谓"体用不二"主要是指宇宙本体与人的道德良知之间具有同质性;他的"体用有分"的命题则是指本体能够恒常地保持其自性,而物质现象却是生灭无常的。然而,在论述"体用有分"的过程中,熊先生误将良知的发用这种精神现象与生灭无常的物质现象相混同,不作区分地视两种用均与体有分,这恰与其"体用不二"之说自相矛盾。熊先生的这一矛盾在他的弟子牟宗三先生的"道德的形上学"体系中得以消解。Mr. Xiong Shili proposed ~noumenon is consubstantial with function＂, which mainly means the universal noumenon is consubstantial with the human＇s conscience. His other proposition that ＂there＇s differencebetweennoumenon and function＂indicatesnoumenoncmnmaintainitselfcon- stantly, but the material phenomenon＇s birth and death doesn＇t have regularity. However, in the pro- cess of discussing the proposition that ＂there＇s difference between noumenon and function＂, Mr. Xiong confused the immaterial phenomenon of conscience＇s function and the material phenomenon whose birth and death doesn＇t have regularity mistakenly and thought that two sorts of function are both different from noumenon generally, which is just contradictious with his theory that ＂noumenon is consubstantial with function＂. Inhis discipleMr. Mou Zongsan＇s system of ＂moral metaphysics＂, Mr. Xiong＇scontradictionwasclemredup.

关 键 词：新儒家 良知 本体 熊十力 体用论 

分 类 号：B261[哲学宗教—中国哲学]