“一切存在随心转”如何可能——牟宗三“圆善论”再辨析  

How to Make“Being Depend on Moral Mind”Possible:Further Analysis of Mou Zongsan’s“The Highest Good”

作　　者：赵连越 ZHAO Lianyue(School of Philosophy and Sociology,Hebei University,Baoding,Hebei 071000,China)

机构地区：[1]河北大学哲学与社会学学院,河北保定071000

出　　处：《吉林师范大学学报（人文社会科学版）》2024年第6期45-52,共8页Journal Of Jilin Normal University:Humanities & Social Science Edition

基　　金：国家社会科学基金重点项目(20FZXA004)。

摘　　要：学界主流观点认为,牟宗三在“圆善论”中所说的“一切存在随心转”是主体转变了对“存在”的态度,这就导致了“德福一致”也只是主观意义的“幸福感”与“德”一致。但是,通过深入了解牟宗三的“圆善论”可知,他首先将“幸福”建立于现象界之存在之上,而“现象物”的存在紧系于“识心之执”,“识心之执”则由“无限智心”的“自我坎陷”而来。“无限智心”转化一物之存在实际上是其“自我坎陷”以从物和“会物以归己”之历程。因此,“无限智心”所转者为“存在”本身,只是同一“存在”对不同主体所现之“面向”不同。“一切存在随心转”为“德福一致”提供了必要之理论前提。在此基础上,牟宗三解决了康德没有解决的“圆善”问题。The mainstream view in academia holds that Mou Zongsan’s statement in his“the highest good”that“being depend on moral mind”is a change in the subject’s attitude towards“existence”,which leads to the subjective sense of“happiness”and“virtue”being consistent with the concept of“harmony be⁃tween virtue and fortune”.However,through a deeper understanding of Mou Zongsan’s“the highest good”,it can be seen that he first established“happiness”on the existence of the phenomenal world,and the exis⁃tence of“phenomenal objects”is closely related to the“grasping of consciousness”,which comes from the“self trap”of“infinite intelligence”.The transformation of an objec’s existence into an“infinite intelli⁃gence mind”is actually a process of its“self trap”to conform to the object and“understanding the object to return to oneself”.Therefore,what is transformed by the“infinite intelligence mind”is the“existence”it⁃self,but the“orientation”of the same“existence”towards different subjects is different.“Being depend on moral mind”provides the necessary theoretical premise for“harmony between virtue and fortune”.On this basis,Mou Zongsan solved the problem of“the highest good”that Kant did not solve.

关 键 词：牟宗三 一切存在随心转 圆善 圆教 

分 类 号：B25[哲学宗教—中国哲学]