熊十力“断染成净”说与牟宗三“良知坎陷”说的比较

The Comparison Between Xiong Shili's Duan Ran Cheng Jing and Mou Zongsan's Self-negation of Conscience

儒家传统的内圣如何开出科学民主的新外王是现代新儒家的重要理论之一,从熊十力到牟宗三,都对此问题进行了深入的研究,但两人的致思进路并不相同。熊十力"断染成净"说借鉴了佛教唯识宗的理论,以性智为体、量智为用,经过纯理智的修养过程,达致"性智全显"的境地,儒家传统的内圣由此开出科学民主的新外王,体现了体用相即的致思进路,这一理论在他自己的哲学体系中是比较圆融的。而牟宗三则另辟蹊径,提出了"良知的自我坎陷"说,认为良知本体需要经过自我的坎陷,才能开显出"纯粹知性",也即是科学和民主,牟宗三的这一理论引起学界较大的争议,多认为这一理论存在着缺陷,其原因就在于牟宗三没有完全继承熊十力的体用相即的方法。

One of the most important theories of the New-Confucianism is the method to create the new king outside of science and democracy from the holy inside. Both Xiong Shili and Mou Zongsan engaged in a serious study of this problem by different way. Duan Ran Cheng Jing uses the Yogacara of the Buddhism for reference, with the wisdom as fundamental and the logical reasoning for practical use, the theory makes a showing of both the wisdom and the logical reasoning by the pure intellect cultivation. So the new king outside of science and democracy is created from the holy inside by the way of the consistence of entity and function. This theory is perfect and harmonize in Xiong Shili's philosophy system. In the self-negation of conscience of Mou Zongsan, the essence of innate knowing can show the pure-understanding, which is science and democracy, only by self-negating. This theory caused controversy in academia while most think there was deficiency. This is because Mou Zongsan didn't inherit the consistence of entity and function of Xiong Shili completely.