王夫之“道器合一论”中的形而上学

Metaphysics in Wang Fuzhi's theory of Tao-Qi

王夫之认为,"物"(器)包涵"可见之实"和"可循之恒"两方面,故"道"由"物"而显,而"物"的生成变易皆依循于"道"。"物"实是阴阳之混合者。在大化流行(道)之中,阴阳体量的多寡和老稚、阴阳动静的时机和规律构成了"物"的生成和变化的多样性,也体现了"阴阳"自身的制式和作用。亦可说,道发挥着对阴阳的"主持"和"分剂"之功用,或阴阳的相互作用借由"物"而显明了"道",故"道"与"阴阳"(物)相互以对方为"体"。"道"与"器"之分源于不同的识度,实是对具体的某一统一体的不同方面的认识。

In Wang Fuzhi's view,things( 'Qi') include two aspects which are visible authenticity and constancy,and therefore'Tao'reveals itself through things and the creation and changes of things follow'Tao'. Things are a combination of'Yin-Yang '. In its evolutionary process( 'Tao'),the volume and grade of'Yin-Yang ',as well as the timing and regularity of'Yin-Yang ',constitute the diversity of formation and change of the'things',and also reflect the form and function of'Yin-Yang '. Thus,it is safe to say that'Tao'plays a role in guiding and differentiating YinYang. The interaction of'Yin-Yang'manifests'Tao'through things and so'Tao 'and'Yin-Yang 'both are the noumenon for each other. The differentiation between'Tao'and'Qi'roots in different cognitive angles and is the cognition of the different aspects of some unity.