牟宗三“良知坎陷”说动力机制辨析  

Analysis of the Driving Mechanism of Mou Zongsan’s Theory of “The Depression of Conscience”

作　　者：王德赐 

机构地区：[1]新疆师范大学政法学院,新疆 乌鲁木齐

出　　处：《哲学进展》2025年第3期145-151,共7页Advances in Philosophy

摘　　要：牟宗三试图通过“良知坎陷”说,解决阳明留下的认知主体和道德主体难以并立的问题,以从中“开”出认知主体,尝试去实现传统儒学的现代性建构。但“良知坎陷”说并未能够解决这个问题,其原因不在于“良知”本身不能够“坎陷”,而在于阳明学语境中的“良知”本体是一道德本体而非存在本体,无法创生万物。既然原因在于阳明学自身,那么最好的方式是回归阳明学去寻求解法。通过援引阳明“真己”和“躯壳的己”两个概念,“真己”是超验本体,而“躯壳的己”是其在现实的呈现。超验本体无主客的分别,其现实呈现才有主客的二分。主客分化依靠意识的自我对象化。在主客已经分化的条件下,认知主体才能于“躯壳的己”层面上发生,客观的科学知识才有合法依据。Mou Zongsan attempted to solve the problem left by Wang Yangming that the cognitive subject and the moral subject were difficult to coexist through the theory of “the fall of conscience”, in order to “open up” the cognitive subject from it and try to achieve the modern construction of traditional Confucianism. However, the theory of “the fall of conscience” failed to solve this problem. The reason does not lie in that “conscience” itself cannot “fall”, but in that the “conscience” ontology in the context of Wang Yangming’s thought is a moral ontology rather than an ontological existence, and thus it cannot create all things. Since the reason lies in Wang Yangming’s thought itself, the best way is to return to Wang Yangming’s thought to seek a solution. By referring to Wang Yangming’s two concepts of “true self” and “self of the body”, “true self” is a transcendent ontology, while “self of the body” is its manifestation in reality. The transcendent ontology has no distinction between subject and object, and only its manifestation in reality has the dichotomy of subject and object. The differen

关 键 词：牟宗三 阳明心学 良知坎陷 认知主体 

分 类 号：B261[哲学宗教—中国哲学]