朱子論「操存」：從淳熙元年的「心說之辯」展開

無庸置疑，當今朱子研究最棘手的問題和爭議焦點，莫過於如何闡明朱子哲學體系中最複雜的概念——「心」。相關爭議的源頭可以追溯自牟宗三對朱子哲學體系的批判。對此，許多學者都試圖在牟宗三所提供的框架下對朱子「心」的概念做出修正和回應，時至今日，仍未停息。本論文從修養工夫的角度「操存」來切入「心」的議題，試圖闡明「操存」與「心」的關聯性。事實上，這兩者是一體兩面，朱子認為唯有從「操存」才能開顯出「心性整體」的意涵，反之亦然。本論文主要分為兩個部分，第一部分，針對朱子所理解的「操存」的具體意涵進行分析，給予理論說明。第二部分，深入文本針對淳熙元年（1174 年）朱子與眾儒者們所展開的「心說之辯」進行探究，這一長期被學界忽視的論戰圍繞著孟子中論「操存」的議題而展開，並深入討論如何定義「心之本體」和「人心和道心」等問題。這一年的書信文獻所展開的脈絡，恰好為我們提供理解朱子如何從「操存」的立場確立自己獨特的「心說」。總而言之，「操存」作為修養工夫包含了自覺、自我喚醒的內涵，朱子認為吾人必須透過「操存」工夫培養「道心」。同時，朱子也確立「操存之心」為實踐主體，此一主體實乃具備倫理規範的指示性（demonstratives）概念，因此，從「操存之心」為基點，吾人才能在此時此刻的具體情境之中創造和開展出「合當如此」的理想境界。

關鍵字

操存；心；淳熙元年心說之辯

並列摘要

Undoubtedly, the most difficult issue and focus of disputes in Zhu Xi's research today is how to clarify the most complex concept in Zhu’s philosophical system "heart-mind”. In this regard, many scholars have tried to revise and respond to Zhu's concept of "heart-mind" within the framework provided by Mou Zongsan. This article explores the issue of "heart-mind" from the perspective of moral cultivation ("Cao Cun", 操存), trying to clarify the relationship between "Grasping and Preserving " and "heart-mind". In fact, Zhu Xi believes that only by "Grasping and Preserving" can the meaning of "the whole of mind-human nature"(xin xing) be revealed. This article is mainly divided into two parts. The first part analyzes the specific meaning of "Grasping and Preserving " as understood by Zhu Xi and gives a theoretical explanation. In the second part, I will close reading to the text and clarify the debate of the heart-mind launched by Zhu Xi and the Confucian intellectuals in 1174. This long-ignored debate mainly revolves around the text of Mencius's "Grasp and Preserving" and goes deep into it. How to define the "noumenon of the heart-mind" and "the human heart-mind and heart-mind of the way"(Ren Xin Dao Xin) and other specific issues. The context of this year's letters and documents just provided us with an understanding of how Zhu Xi considered the heart-mind and established his own unique "theory of the heart-mind". In short, "Grasping and Preserving” contains the cultivation connotation of "self-awakening", and can reach a perfect state through our practice. At the same time, starting from "Grasping and Preserving ", Zhu Xi established "heart-mind" as the Subject of practice, which is a concept of demonstratives with ethical norms. Therefore, based on the heart-mind of Cao Cun, we can create and acknowledge a realm of moral perfection.