论牟宗三易学诠释中的本体与工夫  

On the Reality and Practice of Morality in Mou Zongsan’s Hermeneutics of the Yi jing

作　　者：马士彪 MA Shi-biao

机构地区：[1]南京大学哲学系

出　　处：《周易研究》2019年第1期68-76,共9页Studies of Zhouyi

摘　　要：牟宗三的学思始于《易》亦终于《易九牟早年视《周易》为“中国式的自然哲学”,后来则以《易传》为“孔门义理”。所谓的“孔门义理”,即《乾·彖》所全幅展现的一套儒家道德的形上学,而以“性与天道”之双向贯通为其真实的内容意义。“即存有即活动”的道德实体落实在《易传》,即表现为“乾坤并建”所开拓的理境,而“逆觉体证”的工夫则集中体现在牟宗三对王弼“复见天心”注解的批判性转化中。道德的形上学所彰显的是一价值世界与意义世界,由于这一形上学是逻辑地建构起来的,因而牟氏易学中的本体与工夫以及由工夫所开显的价值世界难免落入玄远抽象的空洞承诺中。Mou Zongsan's (1909-1995) speculative thought started from the Yi jing and ended with the Yi jing. In his early years he viewed the Yi jing as a kind of Chinese natural philosophy. However, after he had established his "moral metaphysics", he denied his early judgment and contended that the Yi zhuan (Commentaries on the Changes) was filled Confucian philosophical connotations, which were completely enfolded as a set of Confucian moral metaphysics in the Tuan (Commentary on the Judgment) of Qian [■,The Creative, 1], with mutual communication between human nature and the Dao ( Way) of Heaven as its real content. He stressed that the Tuan of Qian contains the overall Confucian moral metaphysics. The moral reality, which is a unity of the conceptual body and function, was cone&ved in the Yi zhuan and manifests itself in the realm where both Qian [■, The Creative, 1] and Kun [■, The Receptive, 2] are equibrilated. The practice of morality, however, was established through his critique of Wang Bi's interpretation of Fu [■, Return, 24]. Therefore, what his moral metaphysics revealed is a world of value and meaning. However, as this kind of metaphysics was founded on his personal speculation, the reality and practice of morality as well as the world of value easily lapse into an abstract and empty commitment.

关 键 词：牟宗三 道德的形上学 乾坤并建 本体 工夫 

分 类 号：B261[哲学宗教—中国哲学]