儒家本質與大心主義－敬答楊祖漢先生

Confucian Essence and Cosmic Mind-Reply to Professor Yang Cho Hon

馮耀明(Yiu-Ming Fung)

《鵝湖學誌》 20期 (1998/06) Pp. 215-250

https://doi.org/10.29653/LS.199806.0006

摘要

自孔孟儒學開始，經歷宋明正當代，儒學的發展雖日有所傳承，實質乃一大轉折。在儒家的大「家旅」中，固可以找到各式各樣的「相似性」，但都不太可能發掘出所謂「本質」或「道統」的東西來。本文的目的，主要是與楊祖漢教授討論牟宗三先生的「儒家之本質」一說，進而檢討王陽明及熊十力的「大心主義」。本文作者認爲：這種「大心主義」有泛靈論傾向，與孔孟的「人禽之辨」的根本宗趣是有所背離的。

關鍵字

儒家本質 ； 良知 ； 大心 ； 氣質命定論

並列摘要

Although some scholars claim that some kind of true succession has been found in the development of Confucianism from the period of Confucius and Mencius to the present, I think that there is a great transition or deviation in reality. In the big 'family' of Confucianism, we can only find different kinds of 'resemblance', but not any thing called 'essence' or Tao-tung'.This paper aims at discussing with professor Yang Cho Hon the problem of 'Confucian Essence' originated from professor Mon Tsung-san's philosophy. Wong Yang'-ming's and Xiong Shi-li's theories of 'Cosmic Mind' are also the targets of discussion. I argue, in this paper, that the theories of 'Cosmic Mind' are contrary to Confucius' and Mencius' theses of 'the demarcation between Man and Beast'.

並列關鍵字

Confucian Essence ； Liang-chih ； Cosmic Mind Ch'i-chih-determinism

參考文獻

明王陽明(1992)。傳習錄。

牟宗三(1968)。心體與性體。

牟宗三(1970)。歷史哲學。

牟宗三(1975)。現象與物自身。

牟宗三(1983)。中國哲學十九講。