論牟宗三先生理論中的道德情感與儒學之宗教性

文明發展從宗教時代進入哲學時期，理性化的特徵逐漸增強，神話與原始宗教情感漸次消退，此一哲學時代來臨的關鍵性概念即是道德情感的出現，經由道德情感轉化原初宗教情感，此種道德情感在儒家言最具代表性者即是四端之心。本文所論牟先生的道德情感主要以兩個概念為代表：一是「本體論的覺情」（ontologicalfeeling），二則是「寂感真幾」（creative feeling），筆者認為牟先生提出的此兩概念，可指出原初儒者於心性論形成初期，儒家對原始宗教性的存在內涵進行轉化的某種內在機制，具有以心性學處理儒家宗教性的方法學上之意義。然而，筆者試圖提出的兩項思考是：第一，此種哲學的理性轉化功能，是否可能完全消除人性中非理性的因子，走向以數學與邏輯為代表的純粹理性之路。第二是反向的思考，儒學之宗教性是否有可能在其形成的初始階段，即將人性中的原初宗教情感即與儒學心性論的轉化系統兩者統合且互攝，此種可能是否存在？此兩項思考之結構，如以方法論觀點言之，前者本文以「轉化」系統稱之，即以理性的抽象思維功能對原始宗教進行心性論式的理性轉化進程；後者本文則以「轉化」與「保存」兩系統並存稱之，簡稱為「轉—存」互攝並存模式，象徵原初宗教情感並未在理性時代來臨後，即為分析性的思考所切除。簡言之，透過此方法性意識的反思，本文將對牟先生的兩組文本概念做探討：第一是對牟先生反思康德自律道德時所言道德理性初階的「截斷眾流」的說法，對此說法進行一種發生學觀點的討論，思考在「截斷眾流」之前與之外的可能狀態。第二是牟先生對宋明理學家們的宗教性所指出「陸王的心即理就是心神論」與「朱子講性即理就是理神論」的架構，對此看法，本文將透過分析在心神與理神之間、之外與之前的狀態，對其內涵加以重新溯源，以彰顯其理論之現代性；最後，將檢討本文理論預設的合理性，探討儒學的宗教性是否有可能是轉化與保存兩系統並存。

關鍵字

儒家；宗教性；牟宗三；心神；理神

並列摘要

The attributes of rationalization increase and the feelings of myth and primitive religion decrease, as a civilization moves from the religious age to the philosophical age. The key concept to the coming of the philosophical age is the emergence of moral feelings, whereby the primitive religious feelings are transformed. These moral feelings are expressed most characteristically in Confucianism as the mind of four principles. The representative concepts of the Mo Tsung-san's moral feelings discussed in this article are the ＂ontological feeling＂ and the ＂creative feeling.＂ The writer believes that these two concepts, significant with regards to how the mind-nature theory dealt with the religiousness of Confucianism, point to the mechanism through which original Confucians transformed the existential immanence of the primitive religiousness of Confucianism during the early formative days of the mind-nature theory. However, the writer has two considerations: First, is it possible for this rational transformative function of philosophy to completely eliminate the irrational elements of human nature and drive it toward the purely rational path of math and logic? Second, on the other hand, is it possible for the religiousness of Confucianism to make the primitive religious feelings in human nature and the transformative system of the Confucian mind-nature theory assimilate and absorb one another? In terms of methodologies, the first consideration is called the ＂transformative system＂, that is, how the rational and abstract thinking transforms primitive religion in the way of the mind-nature theory and reason. The second consideration is called the transformative/conservative system, which indicates that primitive religious feelings are not removed by analytical thinking after the age of reason comes. Succinctly, this article will inquire two sets of Mo's texts through reflecting on this methodological consciousness. The first part is to discuss ontologically Mo's claim of ＂cutting off myriad flows＂ while he reflecting on the early stage of moral reason in Kant's autonomous morality and then contemplate the possible situations before and beyond ＂cutting off myriad flows.＂ The second part is to discuss Mo's opinions about the religiousness of Neo-Confucianism: Lu and Wang's mind as nature is idealism, while Zhu's nature as principle is deism. By analyzing the situations between, beyond and before idealism and deism, we will retrace the origins of their meanings and highlight the modernity of these theories. Finally we will review the reasonableness of the theoretical assumption of this article and explore whether it's possible to transform and conserve the religiousness of Confucianism.