“复者道之动”——论罗近溪的“复”思想

Fu is the Manifestation of the Dao:On Luo Jinxi's Thought Based on Fu

作为"良知现成派"的代表人物,罗近溪常为后人诟病为近禅。然而近溪不仅主张重返孔孟的仁礼之宗旨,而且非常重视"天-人"之间的关系,可以说对先秦的儒家思想有明确的继承与发展意识。本文即以近溪的"复"思想为线索来展开探讨。"复"在近溪这里首先是"乾"或者"天地之心"的作用,因而具有本体论意味,是"万物之源头""善之长"。人继承此"生生"之"复",在生活中也无时无刻不有此"复"之发用。"复"不仅有创生、生生之意,还有返回、归来之意,人能够自知自己的"原日之心",就是"复以自知";在此基础上,本文进一步指出,既然"天"与"人"同源,那么"天"也有此往返的"复"之义:"生"而有"成","成"又复"生",是无限的"生→成"循环。

As a representative of the school of liangzhi xiancheng 良知现成, a branch of Neo-Confucianism viewing human conscience as the conceptual body of the cosmos, Luo Jinxi＇s （1515 -1588） thought has always been criticized by later scholars since his thinking was very similar to Buddhism. Nevertheless, Jinxi not only advocated a return to Confucius and Menci us＇s basic propositions of benevolence and etiquette, but also emphasized the Heaven-Human relationship; in other words, he was explicitly conscious of transmitting and developing pre Qin Confucianism. This paper unfolds its discussion along with his thought based on fu. From Jinxi＇ s perspective, fu first of all functions as Qian [ , the Creative] or the ＂heart of Heaven and Earth＂, and thus it possesses an implication of ontology and should be regarded as the origin of the myriad things and the head of goodness. Individuals inherit the nature of fu characterized by producing and reproducing, which also functions incessantly in everyday life. Not only does fu mean creation and ceaseless production, but also signifies return and coming back. If one is able to be aware of his original heart-mind, it means he knows himself, on the basis of which this paper then further points out that, since Heaven and Humans share the same origin, Heaven should also possess such a nature of circulation of fu - production leads to completion, and completion gives rise to another production, constituting an end- less cycle of ＂production → completion.＂