工夫实践与圆融化境——牟宗三对龙溪“四无句”的判教诠释  

Practice and the Highest State of Perfection:Mou Zongsan's Interpretation of Syneretism on Siwu(四五)Statement of Wang Longxi

作　　者：马士彪 Ma Shibiao

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

出　　处：《孔子研究》2022年第5期129-137,160,共10页Confucius Studies

摘　　要：牟宗三在《王阳明致良知教》以及《陆王一系之心性之学》中对龙溪“四无句”持批评态度,而到了《从陆象山到刘蕺山》以及《圆善论》中则对龙溪“四无句”多有赞赏,认为龙溪是承续阳明“致良知教”的嫡系,并在“四无句”的义理规模上演说儒家式的“圆教”。这种前后的差异,乃是牟宗三运用“判教”方法对龙溪“四无句”义理“调适上遂”式的诠释。牟宗三对龙溪“四无句”的“判教诠释”透显出他本人理论旨趣的转化:前期注重工夫实践的过程,因此更加关注龙溪“四无句”的可能流弊;后期转向对境界内容的研究,在圆教的视域下发现龙溪“四无句”对成立儒家式“圆教”的意义与价值。Mou Zongsan citicized the Four Negations(siwu四无)of Wang Longxi in his early works on the School of Mind(xinxue心学),while in his later works,he admired the Four Negations(四无)of Wang Longxi a lot and thought that Longxi is a diret descendant of Yangning's teaching.He believes that the Four Negations(四无)statement of Longei represents a kind of perfect teaching(yuanjiao圆教).This diference is a result of the use of interpretation of syncretism.Mou Zongsan's interpretation reveals the transformation of his own theoretical interest:the early stage focused on the process of practice,so he paid more attention to the possible abuses of the Four Negations(四无)statement of Longxi;later,he turned to the study of the mental state.From the perspeetive of perfeet teaching(圆教),he discoered the significance and value of the Four Negations(四无)for the esablihment of pefet teachin(圆教).

关 键 词：牟宗三 判教 四有 四无 工夫 化境 

分 类 号：B261[哲学宗教—中国哲学]