牟宗三别子为宗理论判析

Analyzing Mu Zongsan's Theory of "Bie Zi Wei Zong"

牟宗三认为宋明儒探讨的心性学主要分为本体和功夫两面。从这两方面入手,在大量文献分析的基础上,牟宗三认为程伊川思想是对上承孔孟以周濂溪、张横渠、程明道等为代表的儒家正宗思想的歧出,是儒家思想发展的"别子",朱熹则继承程伊川的思路而成为儒学发展上的"宗主",因而其真实地位只能是"别子为宗"。这一判定是牟宗三解读中国思想的重要创见,构成其探讨中国哲学如何现代化的重要前提。对于现代朱子学研究而言,别子为宗理论具有"可超过而不可绕过"的地位。但是,从儒家思想的发展历史看,牟宗三确定的判定标准离开了儒家本有的内圣外王之道的一贯性。牟宗三别子为宗理论的真实意旨在于批判或者矫正现代朱子学研究的误区,重新确立心学一派在中国现代思想中发展的合理性,进而确证中国哲学在世界哲学发展中的地位。别子为宗理论反映了牟宗三哲学在思想史真实和现代性诠释之间的创造性互动。

Mu Zongsan thought Confucianism of the Ming and Song Dynasties divided human nature study into Benti（body） and Gongfu（skill）.Based on extensive analyses on dcoments,Mu from the two aspects held Cheng Yichuan＇s thoughts was different from the Confucian orthodox thinking represented by Zhou Lianxi,Zhang Hengqu,Cheng Mingdao,etc.and his point of view remained a ＂subline＂ in the development of Confucian thoughts.Zhu Xi was inherited Cheng Yichuan＇s thoughts,becoming a Confucian ＂suzerain＂,while his status still was ＂Bie Zi Wei Zong＂,or treating a subline as the successive ancestor.Such a conclusion represented Mu＇s important ideas on Chinese thoughts,forming his basic precondition of discussing how to modernize Chinese philosophy.However,in the view of Confucian history,Mu Zongsan＇s criterion of the judgment deviated from Confucian persistence of ＂inner virtues and outer merits＂,and rebuilt the rationality of the school of mind in Chinese modern thoughts,thereby establishing the position of China＇s philosophy in the world philosophy.Bie Zi Wei Zong reflected a creative interaction of Mu Zongsan＇s philosophy between reality and modernity of history of thoughts.