儒道会通的两种型态——牟宗三对王弼易学的批判反思及其理论困境  

Two Patterns of the Fusion of Confucianism and Daoism:Mu Zongsan’s Critical Reflection on Wang Bi’s Yi Scholarship and His Theoretical Dilemma

作　　者：马士彪 MA Shi-biao

机构地区：[1]山东大学易学与中国古代哲学研究中心,山东济南250100 [2]山东大学哲学与社会发展学院,山东济南250100

出　　处：《周易研究》2022年第2期78-86,共9页Studies of Zhouyi

基　　金：山东大学基本科研业务费资助项目:“判教视域下牟宗三的三教观研究”(2020GN076)。

摘　　要：王弼通过“得意忘象”的方法展示出一个“内容真理”的领域。牟宗三认为,魏晋玄学对这一领域的形上思考属于主体境界心灵下的“内容体会”,而非对本体的抽象观想。在这一诠释脉络中,王弼《周易注》被认为只能揭示儒家道德形上学的“形式义”,无法触及儒家心性义理的宗骨,并且其《易》注蕴涵的儒道会通模式,以儒道两家共享的“无”的境界作为会通基础,无法彰显儒道义理的本质差异。牟宗三在批判王弼易学的过程中构建出一套“纵贯两态”的儒道会通模式,在这一模式下,儒道义理分别属于同一“纵贯”关系的两种不同讲法。然而,其儒家“纵贯纵讲”的基本界定不能成立,并且其儒家本位的立场使得这一会通模式沦为了主观性的会通。Wang Bi(226-249) exhibited a field of “content truth” through the method of “forgetting images once one obtains ideas”. Mu Zongsan(1909-1995) averred that the metaphysical thinking in this field in the Wei(220-265) and Jin(265-420) dynasties belongs to the “content experience” in the mind-to the subjective realm rather than the abstract imagination of the conceptual body. In this context of interpretation, Wang Bi’s Zhouyi zhu(Annotations to the Zhou Changes) could only reveal the “formal meaning” of Confucian moral metaphysics but not touch the essence of Confucian innate nature and principle;and Wang’s mode of fusing Confucianism and Daoism by taking as the basis wu(non-existence), shared by Confucianism and Daoism, cannot reveal the essential differences between Confucianism and Daoism. In the course of criticizing Wang Bi’s scholarship, Mu Zongsan constructed a mode named “two dispositions of vertical structure” to fuse Confucianism and Daoism. In this mode, the meanings and principles of Confucianism and Daoism were respectively divided into two different ways of expression. However, the basic definition of Confucian’s “vertical line of transmission” cannot stand, and because of his Confucian standpoint, this mode of fusion lapsed into a kind of far-fetched subjective fusion.

关 键 词：王弼 牟宗三 儒道会通 内容真理 道体儒用 纵贯两态 

分 类 号：B261[哲学宗教—中国哲学]