朱子本体意识的形成及其特征

Formation and Characteristics of Zhu Xi’s Ontologic Perception

对小程“道与阴阳”之然与所以然 (形上与形下、超越与被超越 )关系的继承 ,对周敦颐“无极而太极”之宇宙演化图式的本体论改铸 ,是朱子本体意识形成的两个关节点 ;而对张载宇宙本体意识的评判与批评 ,则是其宇宙本体意识充分形成的标志。这一本体的具体内涵主要围绕太极与阴阳、理与气以及天理与具体事物的关系而展开 :“理先气后”强调的是理对于气、宇宙本体对于天地万物的超越性存在 ;“理静气动”则是以“不能”的方式 ,从反面维护、强化着太极的形上本体地位 ;而“理一分殊”则主要表现了太极本体之宇宙论规模的遍在性及其天地万物的统摄性 ;至于其规定的相互渗透与相互补充 ,表现的正是太极 (天理 )作为宇宙本体的完整含义。

The formation of Zhu Xi’s ontologic perception owed much to two historical facts, namely, his succession of Cheng the junoir’s view about the relationship between being and thus being of “Taoism and the Yin and Yang”(metaphysics and physics and transcendence and transcendableness) and his remolding of the ontology of Zhou Dunyi’s description of cosmic evolution, that is, “the infinite first and then the supreme ultimate”. And Zhu’s evaluation and criticism of Zhang Zai’s cosmic ontologic perception marked the ultimate formation of his cosmic ontologic perception. The specific connotation of Zhu’s ontology bases its point on the relationship between the supreme ultimate and the Yin and Yang, the reason and the Qi and the heavenly principle and the world. For example, “the reason first and then the Qi” stresses the transcendent existence of the reason to the Qi and that of the universe itself to the world. That “the reason is static while the Qi dynamic” defends and strengthens the subject of the metaphysic reversely in a manner of “unableness”. “The divergence of the reason from the one” shows the universality of the cosmism of the subject of the supreme ultimate and its domination of the world. Finally, the mutual compensation and mutual infiltration of its conventions reveals just the complete implication of the supreme ultimate(the heavenly principle) as the subject of the universe.