浅探王船山晚年工夫论思想——以《庄子解》的“凝神”与《张子正蒙注》的“存神”为例

Preliminary Study on Theory of Kungfu in Wang Chuan- shan's Later Years

一般认为,王船山在本体论、认识论等方面的理论建树颇丰,相对而言,其工夫论方面则似有所疏略,至少没有特为强调。《庄子解》与《张子正蒙注》成书于船山六十岁以后,体现其晚年思想的发展趣向。"凝神"之于《庄子解》,"存神"之于《张子正蒙注》,都是极其重要的工夫论概念。本文将《庄子解》中的"凝神"与《张子正蒙注》中的"存神"加以对照,试图从工夫论的视角探寻船山对于个体工夫与宇宙本体之间的哲学思考,初步发现此时的船山以神为核心,通过为功于气的方式,把个体修养与气化流行的宇宙联系起来,使工夫论纳入宇宙论的视域中来,这样,内圣之学就不拘囿于心性论领域,增强人对宇宙万物的责任意识。本文认为,从《庄子解》到《张子正蒙注》,从"凝神"到"存神"之重视,这中间体现出船山晚年对工夫论的思想发展,有其前后相续的内在理路。

Generally speaking, Wang Chuan - shah has such abundant achievement on ontology and epistemology, relatively, he focused less on theory of Kungfu. Analysis ofChuang - tzu and Annotation ofZhengmeng , which was finished after his sixty years , embody the development of his philosophy in later years. This paper will try to com- pare between ＂Gather the Shen＂ （ from Analysis of Chuang - tzu ） and ＂keep the Shen＂ （ from Annotation of Zhengmeng）. It explores the relevance between individual practice and universe entity from the perspective of Kungfu. It initially finds that Shen based on Qi is an important way to realize Kungfu and it is feasible to enhance people~ responsibility to the universe by putting Kungfu into a cosmological horizon and avoiding limiting one~ inner world. This paper shows the logic of the development of Wang Chuan - shan＇s philosophy.