摘要
如何理解《孟子·离娄下》的性、故、智的关系和《孟子·公孙丑上》的言、心、气的关系,历来注疏争讼纷纭。本文根据解释学循环的原则,即同时代的作品必有共同的用语、话题和写作风格,以《庄子》中的思想对以上两段重新做一诠释。结果发现,《离娄下》中的“故”是有心、有意,甚或奸诈之心,这样与“智”就合理地衔接了。《公孙丑上》中“不得于言,勿求于心;不得于心,勿求于气”,同于《庄子·天地》“得其所谓,謷然不顾”“失其所谓,傥然不受”之境界。孟子的“不动心”是集义而生的浩然之气,是大无畏精神,而不是庄子“心斋”之后的是非两忘的淡泊心境。
Two passages(Mencius 2A.2 and 4B.26)in the Mencius have been puzzling readers of all times.However,if they are to be interpreted from the perspective of the Zhuangzi and according to hermeneutic circle(i.e.,contemporary works must have shared the same concepts,topics and writing style),then these two passages will be easy to understand.As a result of this interpretation,“gu故”(Mencius 4B.26)means deliberation or trick,which comes close to the meaning of wisdom(zhi智)and thus facilitates our understanding of the whole passage.Furthermore,Gaozi’s words“What is not attained in words is not to be sought for in the mind;what produces dissatisfaction in the mind,is not to be helped by qi(spirit)”(Mencius 2A.2)discloses a spiritual level as high as that of“Though the world might praise him and say he had really found something,he would look unconcerned and never turn his head;though the world might condemn him and say he had lost something,he would look serene and pay no heed”in the Heaven and Earth of the Zhuangzi.What is more,Mencius’“unperturbed mind”is actually the vast,flowing spiritual realm(浩然之气)which results from abiding by righteousness,and this realm keeps quite a distance from Zhuangzi’s detached mind in face of right and wrong which is achieved by“the fasting of mind”.
出处
《哲学研究》
CSSCI
北大核心
2023年第4期52-61,127,共11页
Philosophical Research
