釋朱子“脫然貫通”說

An Interpretation of Chu Hsi's Theory of t'uo-jan-kuan-t'ung

張子立(Victor Chang)

《東吳哲學學報》 12期 (2005/08) Pp. 99-125

https://doi.org/10.29732/SJPS.200508.0003

摘要

在討論朱子脫然貫通的說法時，若想到「格一草一木」、「讀書史」這些話，往往會認為這是藉由知識內容的獲得與累積，步步歸納出最高的基本原理，再以此演繹出未知事物的西方科學或哲學進路，這往往會產生諸多詮釋上的困境。窮經驗之理固是一種知識，但朱子所謂貫通，卻是格存在之所以然之理，亦即「太極」。前者有內容、概念，可以通過歸納或通則化的方式建立；後者「無情意、無計度、無造作……只是個淨潔空闊的世界」，且基於「知無不盡」、「粗底便是精，小底便是大」的詭辭，萬不能從知識內容的累積來解釋。實際上這些向外求取的說法只是格物致知第一層面的工夫，有鑑於此，亦須注意朱子強調道德內省－例如在「自家身心上皆須體驗一個是非」－的部分。因為朱子甚至說內省在格致工夫中的比重還超過外求。不過這樣的入路還只停留在第二層面，所建立的還只是道德見識，除了仍然不能解釋「粗便是精，小便是大」之外，也尚未照顧到第三層面的知行合一之道德實踐狀態，這種「知至」、「物格」與「明德」的狀態，正是在前兩層面工夫的基礎上通過一種異質的跳躍所獲致，而這才是貫通之實義。筆者即嘗試在本文為此見解作論證。

關鍵字

貫通 ； 知至 ； 明德 ； 理一 ； 異質的跳躍

並列摘要

When it comes to the discussion of Chu Hsi's theory of t'uo-jan-kuan-t'ung, what he said about ”investigate every natural phenomenon” or ”study classics and history” tend to induce us to believe that he advocated an approach of induction of the ultimate principle by acquisition and accumulation of knowledge. However, such an interpretation would result in contradictions. While knowledge is resulted from inquiring into empirical li, kuan-t'ung aims at ontological li or T'ai-chi. The former concerns with empirical content and concepts, it can indeed be obtained by induction or generalization. But the latter cannot be reached in this way, it is in a realm ”without emotion, deliberation and intention … just a pure and clear world of consciousness.” Chu Hsi used paradoxical expressions such as ”omniscient,” ”rough is delicate, and small is large.” Thus, the accumulation of knowledge is just the first phase of ko-wu-chih-chih. Actually Chu Hsi concerned even more with moral reflection, as he said ”to explore the moral feelings deep inside.” Chu Hsi had emphasized the importance of the internal approach over the external one. This is the second phase of ko-wu-chih-chih that results in a moral insight. Its limitation lies in that it provides no answer to the paradoxical expressions, and it does not concern enough with moral practice. Kuan-tung, which is the last phase of ko-wu-chih-chih, is the mental state resulted from the radical transformation that goes beyond the first two phases. It is a mental state with heightened moral consciousness as well as the will to do moral acts. I try to provide arguments to support such a point of view in this paper.

並列關鍵字

kuan-t'ung ； chih-chih ； ming-te ； li-i ； radical transformation

參考文獻

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朱熹(1986)。朱子語類。臺北:文津出版社。

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牟宗三(1979)。從陸象山到劉蕺山。臺北:學生書局。