对朱子、阳明、牟宗三解“尽心知性”章之批判

发布时间：2018-03-31 06:26

  本文选题：“尽心知性”章　切入点：《大学》解　出处：《孔子研究》2017年04期

【摘要】：朱子、阳明、牟宗三对《孟子》"尽心知性"章都有详尽的论述。朱子是知行相须的《大学》解,以尽心知性为知,存心养性为行,夭寿不贰、修身以俟为智之尽、仁之至,其失在从认知角度解尽心不合孟子的义理框架。阳明是知行合一的《中庸》解,将此章比配为生知安行的圣人工夫、学知利行的贤人工夫以及困知勉行的学者工夫,其失在如此比配使此章失去了在成德实践中的普遍意义。牟宗三则是修身立命的《孟子》解,在道德实践中证知本心真性,在存心养性中事天无违,从而挺立正命、超越气命,其失一在以心、性、天为本体上是一,不知通过工夫也可实现是一,二在以尽心知性与存心养性对应于积极工夫与消极工夫,不解其有创业工夫与守成工夫之别。
[Abstract]:Zhu Zi, Yang Ming, and Mou Zongsan have detailed exposition on the chapter of Mencius. Zhu Zi is a "university" solution that requires knowledge and action. Zhu Zongsan takes the heart and mind as his knowledge, saves his heart and nourishes his character as a line, does not fail to live his life, as soon as he is trained to become the best of his wisdom, and to be benevolent to the end of his life. Yangming is the "mean" solution of the unity of knowledge and action. This chapter is compared to the sage's work of living, knowing and doing safely, the work of the sages who learn to know what to do and the work of scholars who are reluctant to learn and practice. The loss of this chapter has lost its universal significance in the practice of Chengde. Mou Zongsan is a "Mencius" solution of self-cultivation and fatalism. In moral practice, he proves the true nature of the mind, and does not violate the nature in the nature of keeping the mind, thus standing upright and transcending the life of Qi. Its loss depends on the heart, sex, and heaven as the Noumenon. It can also be realized by the unknown through the work. Second, it corresponds to the positive time and the negative time with the best understanding and the saving nature, and does not understand the difference between the pioneering work and the preserving time.
【作者单位】： 山东大学儒学高等研究院;
【分类号】：B222
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本文编号：1689544