朱子“诚意”话语在清初理学中的展开——论吕留良对朱子诚意思想的诠释

The Development of Cheng-Yi(Making Thoughts Sincere)Discourse of Zhu Xi’s Philosophy in the Early Qing Dynasty:On Lü Liuliang’s Interpretation of Zhu Xi’s Conception of Cheng-Yi

吕留良对朱子诚意思想的诠释是朱子“诚意”话语在清初理学中的展开,实有他家所不及的精到之处。吕留良不仅深契于朱子晚年改注诚意章的问题意识,同时还在朱子本人的注解中为解决这些问题搭建了正确的框架。吕留良赋予“实用其力”一语以诚意工夫的纲领性意义,并由此融贯了“自欺”“自慊”“慎独”等重要范畴的诠释。在慎独工夫上,吕留良特别强调“独”是指心灵之“几”的状态,而非心学家所说的本体。因而慎独只是一种“审其几”的工夫,是诚意的紧要关头,而非诚意的全部。对于“诚意必先致知”,吕留良认为诚意工夫只辨实与不实,而不辨善恶,辨善恶乃是致知工夫,由此回应了朱子晚年所面临的诚意工夫在“致知”之后无法安顿的问题。总体而言,吕留良对朱子诚意思想的诠释具有反对空谈心性、重视实行与经世的倾向,其背后不仅透露出吕留良“尊朱辟王”的学术宗旨,同时还展现了清初理学发展的一般特征。

Lü Liuliang’s interpretation of Zhu Xi’s conception of cheng-yi(making thoughts sincere)is the development of cheng-yi discourse of Zhu Xi’s philosophy in the early Qing Dynasty.LüLiuliang not only deeply realizes Zhu Xi’s consciousness of problems which pushes Zhu Xi to change the annotation of cheng-yi in Daxue Zhangju(Interpretation of The Great Learning)in his old age,but also reconstructs a correct framework for solving these problems according to Zhu Xi’s own annotations.In LüLiuliang’s opinion,the term of"making great efforts sincerely"has the programmatic significance of the effort of cheng-yi,and thus integrates with other important categories,such as zi-qi(self-deception),zi-qie(self-contentment)and shen-du(being cautious alone).Lii Liuliang especially emphasizes that du(aloneness)refers to the state of ji(the sprout of mental states)of the heart-mind,not the noumenon in heart-mind theories.Therefore,shen-du is only a moral effort to be cautious of the sprout of mental states,which means that shen-du is just the crux of cheng-yi,but not the whole of it.As for the proposition that zhi-zhi(extending knowledge)is antecedent to cheng-yi,LüLiuliang believes that cheng-yi just concentrates on the sincerity of moral efforts,but not the good or evil which zhi-zhi concentrates on instead.This point responds to the problem faced by Zhu Xi in his old age that there is no need to make thoughts sincere after perfect efforts of zhi-zhi.In general,Lii Liuliang’s interpretation of Zhu Xi’s conception of cheng-yi has the tendency of opposing empty talks of human nature and heart-mind,and attaching importance to practice and humanistic pragmatism,which not only reveals LüLiuliang’s academic purpose of praising Zhu Xi but keeping away Wang Yangming,but also shows the general characteristics of the development of Neo-Confucianism in the early Qing Dynasty.