内圣的归内圣,外王的归外王:儒学的现代突破

Accredit to Neisheng What Belongs to Neisheng and Accredit to Waiwang What Belongs to Waiwang:The Modern Breakthrough of Confucianism

熊十力一系儒家将内圣外王视为儒家核心命题,并且将"老内圣"开出"新外王"看做现代儒学的基本使命。在牟宗三那里,这一命题在开出上的理论突破体现为良知的自我坎陷。这些阐释是富有创意的,但宗旨不离内圣外王的直接贯通。这是儒学无法完成的现代使命。从理论论证上看,良知的自我坎陷引发的歧义,证明其理论认受性程度不高。从政治实践上看,内圣与外王的分流而为已经成为现代政治的定势。从既成经验上看,基督宗教与世俗政治各归其位,不仅没有改变各自的基本属性,而且让神圣事务与世俗事务得到更好的处置。"内圣的归内圣,外王的归外王",应当是儒学完成道德与政治分流运行之现代蜕变的突破性标志。

The Xiong Shili division in Confucianism regards Neisheng Waiwang （ ＂Inner moral cultiva- tion/perfection, outer wise political action/kingliness＂ ） as the core proposition of Confucian. That ＂Xin Waiwang＂ （outer wise political action/kingliness in new forms, specifically referring to democracy and science） developed from ＂Lao Neisheng＂ （inner moral cultivation/perfection in traditional forms） is also regarded as the fundamental mission for modern Confucian. From the perspective of Mou Zongsan, the theoretical breakthrough in this proposition is reflected as the self-negation in conscience. These in- terpretations are creative. However, the purpose has always been the direct transfixion of Neisheng Waiwang, which is an unaccomplished task for modern Confucianism. From the perspective of theoreti- cal argumentation, the ambiguity intrigued by self-negation in conscience proves its low level of recogni- tion in theory. From the angle of political practice, the divisional functioning of Neisheng and Waiwang has become a tendency in modern politics. From the angle of accomplished experiences, putting Chris- tian religion and secular politics in their proper places has not only maintained their basic properties, but also made a better disposition of divine affairs and secular affairs. ＂Accredit to Neisheng what belongs to Neisheng and accredit to Waiwang what belongs to Waiwang＂ should be the symbol of breakthrough in the modern transformation of Confucianism, which aims at the divisional functioning of morality and politics.