王船山文质论范式下的人性建构

An Analysis of Wang Chuanshan's Construction of Humanity Under the Paradigm of Spirit of Content and Form

王船山通过"气学"回复了传统文质论的关键核心,即文质交互生成性,"理"必定是"气之理"或"质之型范",从而始终处在与"气"的交互生成中。他所谓的"气质中之性"即是"本然之性",指的是构成人的"气—质—理"这样一个统一整体,而不是蕴于人之中的某个先天本体。这个统一整体既包含气凝为质所带来的文理差异,即个体独特性,也包含源自"气"的先天生生不息之德。二者其实为一,只是称谓指向不同。人因私欲而失其本性,这说的并不是先天本体被欲望遮蔽,而是"质"因攻取过度变得窒浊,不能保持与天地清明之气的交互生成。这种文质论范式下的性论既保证了"气"一元论的基础而无二本之虞,又强调了"性"中天地之气的生成潜能,还能够保持"气—质"之间的差异性从而给出不善来源的说明。

Wang Chuanshan＇s Qi-theory called back the key of traditional theory of spirit of content and form,namely the interactive generation. He thought that ＂Li＂must come from ＂Qi＂or ＂quality model＂,which is always in the generation and interaction of ＂Qi＂. What he called ＂Qi-Zhi nature＂refers to the ＂human nature＂as a unified whole,which does not involve in people with a congenital body. This unified whole contains both the differences which had been brought by the Qi and ＂quality model＂,that is,the individual uniqueness and the innate virtues derived from the ＂Qi＂. The two is actually one,but the appellation points is different. This kind of human nature theory not only guaranteed the monism,but also emphasized the formation potential of Qi,while keeping the difference between ＂Qi and Zhi＂.