王陽明論知行：一個詮釋倫理學的解讀

在儒學中，「知」與「行」的關條至少歷經了三種清晰的界定形態：難易、先後與合一。至遲至宋代的程伊川與朱熹，難易論即與先後論聯繫在一起；而王陽明則藉對先後論的批評而建立起他的合一論。王陽明為「知」與「行」的關係進行一種辯護，不過就另一角度而言，他仍然受到程伊川與朱熹之知行論的影響。有兩點可以說明這個問題，而這兩點同時也能為王陽明的知行論研究指明研究途徑。對陽明來說，「知」首先意味良知，「行」（實踐）意味良知或意念本身的活動；其次「行」也意味著這種良知或意念在生活世界的展現。陽明的解釋因此就形成了知行觀的兩種形態。最後，為了替陽明之知行論進行更合理的說明，本文討論了康德與高達美兩人對理論與實踐關係之研究。

關鍵字

知行；合一；先後；康德；高達美

並列摘要

In the history of Confucianism, there have evolved at least three distinctive ways of defining the relationship between ”zhi and xing;” they were the discourses of difficulty (difficult and easy), of priority (prior and posterior) and of unity. It was no later than Cheng Yi and Zhu Xi of the Song dynasty that the discourse of ”difficulty” was inseparably connected with the discourse of ”priority,” and Wang Yangmig, arguing strongly against the idea that zhi took priority over xing, claimed the unity of ”zhi and xing.” Wang, nonetheless, was still influenced by the discourse of priority, even when he was endeavoring to justify the unity between ”zhi and xing.” The evidence comes from two observations which also indicate two approaches to Wang's discourse on the unity of conscience and action. First, Wang oriented, primarily, his thinking to what the concept of zhi meant and followed Mencius in interpreting zhi as conscience (liangzhi) and xing (action) as the activity of conscience itself. Secondly, xing also implicates that the conscience acts in the life-world. As a result, Wang's two different interpretations of xing have shaped two discourses of ”zhi and xing.” For a better understanding of Wang's discourse, I also explicate in the end the discussions of Kant and Gadamer of the relationship between theory and practice.