再论王阳明的知行合一  

A New Interpretation of Wang Yangming’s Doctrine of the Unity of Knowing and Acting

作　　者：郑宗义[1] ZHENG Zongyi

机构地区：[1]香港中文大学哲学系

出　　处：《学术月刊》2018年第8期5-19,共15页Academic Monthly

摘　　要：过往研究多认为王阳明的知行合一说是阐述道德的知或良知。无疑，阳明在龙场之悟后所提出的知行合一及其后与门人徐爱的相关讨论，是完全关于道德的知。不过，当阳明的说法不断受到质疑，特别是遭遇来自程朱理学强调知先行后观点的挑战后，他已将知行合一的思考伸展至道德以外其他的知，并主张知行合一是所有形态的真知，包括道德的知与其他的知，所共有的规范性知识结构。本文的目的是要为阳明这主张补充其知识论论证，并指出道德的知与其他的知的不同，不在于知行合一，而是在于知的性质、作用与来源。Wang Yangming＇s doctrine of the unity of knowing and acting （zhixingheyi 知行合一） has long been interpreting as an elaboration on his teaching of moral knowing （liangzhi 良知）. It is true that the doctrine was about moral knowing when Wang first advocated after his philosophical awakening at Longchang （ ＂龙场＂ ） and the following discussion with his student Xu Ai. However, Wang deepened and extended the doctrine to cover not only moral knowing but also knowing other than moral, while facing different challenges especially those from Cheng-Zhu scholars who upheld the doctrine of knowing is prior to acting （zhixianxinghou 知先行后 ）, resulted in the claim that the unity of knowing and acting is the normative structure of all sorts of genuine knowing （zhenzhi 真知 ）, including both moral and other knowing. This paper aims to supplement for Wang his epistemological arguments for the claim and to show that the differences between moral and other knowing lie not on the unity of knowing and acting, but on their nature, effect and origin.

关 键 词：王阳明 知行合一 知先行后 真知 知识结构 

分 类 号：B2[哲学宗教—中国哲学]