“以心求心”“自身意识”与“反身的逆觉体证”——对宋明理学通向“真己”之路的哲学反思

Some Philosophical Reflections upon the Neo-Confucian Way in Seeking “the True Self”

朱子虽洞悉心灵省察现象,并指出我们原则上无法以"对象化"的方式把握主宰之心,但对"以心求心"工夫却颇多微词。冯少墟认为朱子之失在于将无形之"心"错会为有形之"物",不解"以心求心"实则是心灵"自反自照"现象,而良知对经验意念的善恶性质之判定以及相应的"善善恶恶"活动乃是"同念并起"与"无等待、无先后"之心灵现象。此种心灵生活之中异质层面之同时并动现象与现象学家耿宁所谓的"道德自身意识"若合符节。惟在宋明理学处,此现象是工夫践履之中遭遇到的生存论之问题而非理论反思之问题。而牟宗三"反身的逆觉体证"与"反身软圆的自知"说不惟有助于我们理解传统的"以心求心"工夫,对现象学的自身意识问题的解决亦有启发意义。通向"真己"的原初心灵现象之路在中西哲学交汇的当下是一重大的哲学问题。

Zhu Xi offers a nuanced understanding of the mind,and rightly makes the point that we cannot in principle grasp the mind by means of objectification.However Zhu gives no consent to the methodology of“seeking mind with the mind.”His negative view has been criticized by many.Feng Shaoxu,for instance,articulates Zhu s misconception in this regard.For Feng,Zhu has mistaken the invisible mind for a formed“thing,”whereas“seeking mind with the mind”actually points to the phenomena of self-reflection or the self-mirroring of our mind.To put it in Neo-Confucian terms,when a moral judgment is issued by the innate consciousness,the relevant moral sentiments are aroused in the meantime.Insofar as the phenomenon of the human mind is concerned,heterogeneous activities occur simultaneously,and temporal sequence hardly applies.To our amazement this issue has been highlighted and expounded upon by both Iso Kern and Mou Zongsan.