论牟宗三对《易传》的理解——以“乾道变化,各正性命”之疏解为中心  

On Mou Zongsan’s Understanding of Yi Zhuan:A case study of Mou’s understanding of"changes in Qian to achieve one’s own nature and mission"

作　　者：陈剑虹 CHEN Jianhong(School of Philosophy,Wuhan University,Wuhan,Hubei 430072,China)

机构地区：[1]武汉大学哲学学院,湖北武汉430072

出　　处：《肇庆学院学报》2021年第4期42-50,共9页Journal of Zhaoqing University

摘　　要：牟宗三以亚里士多德之"动力因"与"目的因"对《乾·彖》进行分疏,以"终成原则"解说其中的"目的论"意涵,指明天命不已之创生必以万物性命之贞正为其归宿,进而于万物之"各正性命"中分疏出"存在之理"与"形构之理",前者担负存在论层面万物之"实有",后者由气之结聚担负物之结构与相状。此与近世以来重"生生"者迥然有别,后者重在"新新不已""故故不留"之刚健活泼的创造精神而于个体物之贞正不甚重视。依《易传》而言,近世之论者更重视易相中"变易"的一面,而牟宗三则更为看重"不易"的一面,并视之为儒家将宇宙领悟为"实有"的核心。Mou Zongsan used Aristotle’s"Efficient Cause"and"Final Cause"to explain the meaning of teleology in Qian,and pointed out that the ceaseless creating must take"all things achieve their own nature"as its destination,and then he separated the two meanings of"achieve one’s own nature and mission":"the principal of actualization"and"the principle of formation".The former is responsible for the"Real Being"of all things on the ontological level,while the latter is responsible for the structure and form of things by the accumulation of Qi.This is quite different from those who attached importance to sheng sheng(Ceaseless producing)in modern times,because the latter focuses on the spirit of creativity embodied in"Ceaseless creating"and"ceaseless changing",which is vigorous and lively,but pays little attention to the completion of individual things.According to Yi Zhuan,modern scholars pay more attention to the aspect of"change"in the phenomenon of Yi,while Mou Zongsan paid more attention to the aspect of"eternity"and regards it as the core of Confucian’s understanding of the universe as"Reality".

关 键 词：牟宗三 各正性命 终成 生生 终始 

分 类 号：B221[哲学宗教—中国哲学] B261