朱熹的“理”:“所以然”还是“所当然”——以李相显、唐君毅的观点为中心

Zhu Xi's Li : “The Reason Why”or “As It Should Be”—— A Focus on Li Xiangxian and Tang Junyi's Viewpoints

民国时期出版的李相显《朱子哲学》对朱熹的所当然之则和所以然之故分别作了阐述,尤其强调在朱熹那里,所当然之则比所以然之故更为重要。同一时期唐君毅发表的《朱子理气关系论疏释》以及后来出版的《中国哲学原论·导论篇》更是强调朱熹的"理"主要是当然之理,并且认为,只有从当然之理入手才能说明朱熹的"理先气后"和仁之理以及生生之理。这些观点既不同于冯友兰《中国哲学史》从逻辑的所以然之理入手诠释朱熹的"理",但又认为朱熹的"理"实际上混同于伦理的当然之理,也不同于牟宗三认为朱熹的"理"主要是所以然之理,因而减杀了其道德意义。需要指出的是,李相显、唐君毅强调朱熹的"理"主要是当然之理,对于今天深入研究朱熹的"理"以及所以然与所当然的关系,建构朱熹的哲学体系,无疑具有重要的参考价值。

Li Xiangxian in his Zhu Xi＇s Philosophy described Zhu Xi＇s ＂The Reason Why＂ and ＂As It Should Be＂ respectively, and thought that ＂As It Should Be＂ is more important than ＂The Reason Why＂ in Zhu Xi. At the same time, Tang Junyi also emphasized that Zhu Xi＇s Li is ＂As It Should Be＂, and that only from ＂As It Should Be＂ can we start to explain Zhu Xi＇s conceptions of ＂IA before Qi＂, ＂Alive Li＂ and ＂Li of Benevolence＂. These viewpoints are different from both Feng Youlan＇s interpretation of Zhu Xi＇s Li from ＂The Reason Why＂ in his The History of Chinese Philosophy and Mou Zongsan＇s thought of Zhu Xi＇s Li being ＂The Reason Why＂. It is important that Li Xiangxian and Tang Junyi emphasized that Zhu Xi＇s Li is ＂As It Should Be＂, which helps deepen today＇s study of Zhu Xi＇s Li and relationship between ＂The Reason Why＂ and ＂As It Should Be＂.