牟宗三以道體收攝性體心體的張載詮釋之方法論反省

當代中國哲學家牟宗三先生，藉由詮釋宋明儒學之作，提出道德的形上學系統，以構築他自己的當代新儒學理論，其中雖然高舉象山、陽明之學，肯定濂溪、橫渠、明道、五峰、叢山之學，批判伊川、晦庵之學，但其實，他對程朱以外各家亦不少批評意見，正是表現在這些批評意見的思辨歷程中，使他得以逐步完備自己的道德的形上學系統。但也因此在各種深淺不等的層面上，誤解或錯解了各家的理論原貌。本文之作，即將藉由牟宗三先生對張載理論的詮釋及批評意見之反省，一方面找出牟先生思路的特點，另方面適為張載學說澄清意旨，以免於牟先生的批評。牟先生詮釋張載，以道體、性體、心體三概念為架構，總說張載學思的各項要旨，並以道體義收攝性體及心體二義，而符應於他的道德的形上學思想。他的作法是，在超越界建立唯理純答的道體義以總收太和、太虛、神體概念，在人存有界建立唯理純善的性體義以定位天地之性概念，在主體能動性上建立純善無惡的心體義以等同會通於性體，從而上升為道體。從哲學基本問題的研究進路之方法論反省上說，牟先生是將工夫論的心概念合義於形上學的性概念與道概念，而形成圓滿的形上學體系，實際上所說的一方面是唯理純善的道體流行，另方面是純善無惡的聖人境界，形上學的形象是圓滿了，但是變化氣質、下學上達的工夫論義涵卻滑落了，牟先生以此批評討論張載許多命題，致使張載文義遭受誤解。本文即對此進行方法論反省，並為張載學思適作澄清及義理還原。

關鍵字

牟宗三；張載；道體；性體；心體；朱熹；道德的形上學

並列摘要

through interpreting the Confucianism of the Song and Ming Dynasties, modem Chinese philosopher Mou Zong San proposed a metaphysical system of morality, which forms the modern theory of Neo-Confucianism. He praised the doctrines of Xiang Shan, Yang Ming, approved of Lian Xi, Heng Qu, Ming Dao, Wu Feng, and ii Shan, and criticized Yi Chuan, Hui An, as well as some systems of thought other than that of the Cheng-Zhu school. It is in the process of criticism that he gradually perfected his metaphysical system of morality. However, in the very same process, he more or less misunderstood the original meaning of these theories. This paper on the one hand attempts to demonstrate the traits of Mou Zong San's thinking by reflecting on his criticism of Zhang Zai's doctrine, and on the other hand to clarify the original meaning of Zhang Zai's doctrine in order to defend this criticism. Mou Zong San interpreted Zhang Zai's doctrine as the absorption of the ideas of heart and nature into the Dao, so that he accords Zhang Zai's theory with his metaphysics of morality. He constructs the meaning of the Dao as the pure theoretical and the pure good, which embraces the ideas of ultimate harmony, emptiness, and deity. He then establishes man's nature as the pure theoretical and the pure good in conformity with the nature of Heaven and Earth, thus through this, man can communicate to this nature by active cultivation of the heart until the pure good is deprived of any evil, so that man finally reaches the Dao. As a consequence, Mou Zong San basically equated man's self-cultivation of heart with the metaphysical ideas of nature and the Dao. He perfected his metaphysical system which accounts for the Dao as the pure theoretical and the pure good, and the highest level of the sage. Nevertheless, his views also led to a de-emphasis of self-cultivation concerning the changes of one's temperament and practical learning. Based on this position, Mou Zong San's criticism of Zhang Zai's theory caused a misunderstanding of Zhang Zai's original ideas. This paper proposes that we must clarify and return to the original meaning of Zhang Zai's doctrine by reflecting on Mou Zong San's critical methodology.