摘要
程朱"性即理"、阳明"心即理"的论断,为宋明理学之道德形而上学基石。考虑到现代人不可能接受这样的说法,故若要儒学为人们所理解,必须从根基处重新阐释,本文遂尝试提出意义世界说,以解决这个"儒学现代化"中奠定基础的关键问题。程朱、阳明断定人的存在中内涵着天理(诸先大儒称作本性或本心),是一个正确的论断。错误之处在于对其来源的解释。本文论证,天理并非源于天命,而是来自客观地存在于文化中的意义世界。本文以笔者早年提出的"‘我’之六义"说阐明,人的存在中有文化存在之维,此维由意义世界浸润化成。立此说,极容易解释,常人何以未有天理之全;修养用功,致力处全在观照意义世界价值内核并化入自身,遂可判定朱学高于阳明学。并据意义世界说,对牟宗三"智的直觉"、"良知是呈现"说之得失作了评判。
Both Cheng-Zhu's proposition 'the human nature is principle' and Yangming's proposition 'the mind is principle' are cornerstones of the Neo-Confucian Metaphysics in Song and Ming Dynasties,which are not accepted by modern people.Therefore if Confucianism understood for the people,must explain from the foundation place.In this paper,Meaning World Theory is suggested to expound the key issue of 'modernizing Confucianism'.Both Cheng-Zhu and Yangming concluded in human existence embodied the Principle of Nature,which called Human Nature or Authentic Mind by ancient great Confucian scholars.This judgment is correct,but the mistake lies to the explanation of resource of Principle of Nature.This paper argues that the Principle of Nature stems from Heaven(Nature)by no means that but comes from the Meaning World,which is there objectively in the culture.Based on the previous opinion of author,that human existence contains the dimension of Culture Being.The Cultural Being is originated in immersing and moistening of the Meaning World.According to Meaning World Theory,we can easily interpret the reason of Man hasn't had the perfect Principle of Nature.The cultivation of personal life is to intuit the Value Core of the Meaning World,and to grow up through its transmission and nourishing.Then we can judge that Zhuxi's theory is more comprehansive than Yangming's theary.This paper evaluates success and failure of Mou Zongshan's theory 'the intellectual intuitive' and that,the Innate Knowledge is Emerging and Reveal.
出处
《云南大学学报（社会科学版）》
CSSCI
2008年第4期25-41,共17页
The Journal of Yunnan University:Social Sciences Edition
