“真知”与“自欺”:论朱子诚意思想发展的三个阶段

Genuine Knowing and Self-Deception:Three Stages of the Development of Zhu Xi’s Thoughts of Cheng-Yi

在宋明理学史上,朱子是对“诚意”学进行深入开拓与探索的第一人。在辛亥以前,朱子否认真知状态下产生自欺的可能,认为“诚意工夫却只在致知上做来”。辛亥改注以后,朱子对“诚意”章的注解突出了知至后的谨独工夫,然而,朱子此时仍未承认真知状态下产生自欺的可能,这使朱子在“格物致知”与“诚意”的关系问题上产生了暧昧的态度。戊午以后,朱子承认了真知状态下产生自欺的可能,进而完成了对诚意工夫的融贯诠释。

In the history of Neo-Confucianism,Zhu Xi is the first person who deeply explored the theory of cheng-yi(making thoughts sincere).Before 1191,Zhu strictly denied the possibility of the self-deception happening when one attains genuine knowledge,which resulted in an unacceptable assimilation of cheng-yi into ge-wu-zhi-zhi(investigating things and extending knowledge).Later,Zhu modified his interpretation of cheng-yi and highlighted the self-cultivation of jindu(being cautious alone)following ge-wu-zhi-zhi.However,during this time,Zhu still insisted that it is impossible for an agent to engage in self-deception when he attains genuine knowledge,which resulted in ambiguous relationship between ge-wu-zhi-zhi and cheng-yi.After 1198,Zhu changed his understanding of selfdeception and admitted the possibility of the self-deception happening when one attained genuine knowledge,which lays a theoretical foundation of the coherent interpretation of cheng-yi.