摘要
牟宗三在《心体与性体》中,打破历来学界以朱子为中心的宋明儒学研究,指出南宋湖湘学派的领军人物胡宏是儒学正宗。在牟宗三看来,胡宏哲学中的心性结构不仅符合儒学天道性命相贯通的脉络,其“心以成性”的说法更被牟宗三进一步发展为“以心著性”的证成理论,其形态为“心体”通过形著“性体”而证成“性体”,“性体”证成以后反过来贞定“心体”的理论圆环,由此完成儒家“道德形而上学”的建构。因而,相较于陆王心学,牟宗三的儒学理论构想更多是借由对胡宏哲学中心性结构的继承与转化,尝试以之解决儒学传统中天道论与心性论如何贯通的问题,使儒家心性之学的普遍性基础得以确立,为重建价值秩序与人文精神提供了基于宋明儒学资源的一种思路与可能。
In Xin-Ti and Xing-Ti,Mou Zongsan challenged the traditional academic focus on Zhu Xi within the study of Song-Ming Confucianism.He argued that Hu Hong,a leading figure in the Hu-Xiang School,represented the orthodox Confucian tradition.According to Mou Zongsan,the structural composition of the Xin and Xing in Hu Hong’s philosophy not only aligns with the interconnectedness of Dao and the Xin Xing in Confucianism but also further developed the concept of“Xin Yi Cheng Xing”into a theory of“Yi Xin Zhu Xing”.The form of this theory is that the“Xin”realizes the“Xing”,thus confirming“Xing”.Afterward,“Xing”in turn reaffirms the“Xin”in a theoretical circular pattern,thereby completing the construction of Confucian“moral metaphysical”.As a result,in comparison to the Lv-Wang School of Xin,Mou Zongsan’s Confucian theoretical framework primarily relies on the inheritance and transformation of Hu Hong’s philosophical structure.This endeavor aims to address the issue of how Confucian traditions concerning Dao and theories of Xin Xing can be interconnected,establishing a universal foundation for Confucian studies of Xin Xing.This approach offers a possible path based on the resources of Song-Ming Confucianism for rebuilding the system of values and humanistic spirit.
出处
《孔子研究》
CSSCI
北大核心
2024年第3期146-156,160,共12页
Confucius Studies
关键词
牟宗三
胡宏
性体
心体
以心著性
Mou Zongsan
Hu Hong
Xing-ti
Xin-ti
Yi Xin Zhu Xing
