合仁性智性于仁体——关于宋明心学理学合流的本体论思考  

Integrating Renxing and Zhixing into Renti——Ontological Reflections on the Integration of Song-Ming Dynasty's Theory and Theory of Li

作　　者：农卫敢 殷筱 Nong Weigan;Yin Xiao

机构地区：[1]华中师范大学马克思主义学院

出　　处：《理论界》2025年第3期16-23,共8页Theory Horizon

基　　金：华中师范大学优秀研究生教育创新资助项目“阳明心学中的自我—他者及其伦理关系”(2023CXZZ077)的研究成果。

摘　　要：“仁”是儒家道德哲学的核心范畴,而仁学本体论则是关于“仁”的理论述说的核心范式。儒家的道德本体论正是在“仁体”所分化的仁性及智性向度之中被建构出来,这一建构路径在宋明时期心学和理学的分野之中得到彰显。王阳明和朱熹基于“仁”的两种向度所建构的道德本体论,无法在现实性上统一自他关系。近现代以来,牟宗三通过“良知坎陷”将道德本体收敛为“智相”的自我,解决了单一向度的抽象人性问题,形成了仁性和智性统一的合流向度,从而为自他关系的和谐提供了现实性的行为主体。"Ren"is the core category of Confucian moral philosophy,and the ontology of"Ren"in Confucius's thought isthe central paradigm of theoretical discourse on"Ren".The moral ontology of Confucianism is constructed within the dimensions of Renxing(human nature)and Zhixing(moral practice)that emanate from the Renti(human body/mind),and this construction path is highlighted in the division between the Theory of Mind and the Theory of Li during the Song-Ming Dynasty.Wang Yangming and Zhu Xi's moral ontology,constructed on the two dimensions of"Ren",cannot unify the relationship between self and others in reality.In modern times,Mou Zongsan resolved the abstract problem of human nature in a single dimension by converging moral ontology into"Intellectual Intuition"through"Conscience Hindrance",forminga unified direction of Renxing and Zhixing,thereby providing a realistic behavioral subject for the harmony ofself-others relationships.

关 键 词：仁 仁性 智性 智相 自他关系 

分 类 号：B248.2[哲学宗教—中国哲学]