朱子对《孟子》“浩然之气”的阐释

ZhuZi's Interpretation on the Haoranzhiqi of Mencius

在阐释《孟子》"浩然之气"的过程中,朱子将"气之本体"与"养气"工夫做了区分:"气之本体"无疑是"本自浩然"的,但站在个人的角度来说又难有整全的"浩然之气",所以必须"养气",使之回到"气之本体"或者说"气"与"义"("理")合的状态。在朱子"理——气"二分框架下,不仅"养气"是为了"穷理",而且"知言"、"持志"也都是为了"穷理"服务。与此同时,朱子一方面重视"心"对"气"的控制义,另一方面又肯定"气"在协助"心"进行认知活动方面的作用,并未完全将"气"视为成德过程中的负面因素。朱子气论的难点在于:"浩然之气"无疑是"理"、"气"合一的理想状态,但囿于"理——气"形上形下的二分框架,"气"反倒成为影响"浩然之气"稳定性的因素。

In interpreting the haoranzhiqi of Mencius,Zhuzi distinguishes between the ontology of the spirit and the effort of self-cultivation： the ontology of spirit is undoubtedly originally vital.It is necessary to cultivate the spirit and bring it back to the state of the ontology of spirit or spirit and justice being one, for no individual＇ s haoranzhiqi is complete.In Zhuzi truth-spirit dichotomy, not only cultivating the spirit is to investigating the truth, and knowing the words,keeping the spirit is also in service of investigating the truth.At the same time, Zhuzi on the one hand emphasizes that heart control spirit, on the other hand affirms the the role of spirit in heart＇ s cognitive activities, and he does not completely consider spirit as negative factor in the process of virtue cultivation.The difficulty point of Zhuzi＇ s theory is that the vital spirit is undoubtedly the ideal state of harmony between truth and spirit, but it is confined to the dichotomy of truth and spirit,and spirit is the factor that affects the stability of Haoranzhiqi.