“天人合一”观之原点辨正

On the Starting Point of Unity of Heaven and Man

近年,日渐趋热的"天人合一"研究大都将其理解为"人与自然的和谐"。这种想象性研究虽基于"拯救人类"和解决环境危机之美好期待,却与其本意相违。张载所提出的"天人合一"中,"人"专指圣人、大人;"天"意谓天德、天道。其"天人合一"思想土壤是"天人性一",并蕴含"天人相类"和"天人相通",其生存论诉求是"天人相生",这就是人理、人道向天德、天道"合生"为"圣"。张载倡"天人合一",是为改变自积其弱的儒学状况、重建义理之学和儒家道统而"求其大体":他从"天人性一"出发,探求建构天人相类、天人相通、天人相生之大义理。这个大义理就是"天人合一",它构成张子重建义理之学和儒家道统的总法门、总纲领。

In recent years, the ＂unity of heaven and man＂ is commonly interpreted as the ＂harmony of nature and man＂ among the growing research. Such imaginative research, based on the good wishes of ＂saving the mankind＂ and solving the environmental crisis, is actually contrary to its original intention. In the ＂unity of heaven and man＂ raised by Zhang Zai, ＂man＂ refers to the sage or the great man, while ＂heaven＂ refers to benevolence and righteousness. ＂Heaven and man being unified in nature＂ is the source of ＂unity of heaven and man＂, and contains the ＂similarity between heaven and man＂ and the ＂communication between heaven and man＂ . The existential claim is the ＂begetting of heaven and man＂, namely, the integration of man＇s reason and ethical codes into natural laws with the result of making ＂the sage＂ . When Zhang Zai advocated the ＂unity of heaven and man＂, he was aiming to propose a general rule that could solve the theoretical poverty of Confucianism and re-construct the scholarship of argumentation and Confucian orthodoxy. Starting from ＂heaven and man being unified in nature＂, Zhang Zai sought to construct the great principle of the similarity between heaven and man, the communication between heaven and man and the begetting of heaven and man, which made up the ＂unity of heaven and man＂ and con- stituted his general methodology and principle to reconstruct the scholarship of argumenta- tion and Confucian orthodoxy.