论良知呈现的现象学意蕴

On the Phenomenological Implication of Conscience Presentation

王阳明的良知概念具有不同的面向。阳明晚年凸显良知之"是非之心"的自知面向,以是非之心统摄良知。阳明所聚焦的乃是功夫的入手和用力处的问题,而并未直接点出这一自知与意之所发之"同时性"特征。刘宗周正是从这一点切入展开对阳明良知说的批评。现象学家耿宁凭借敏锐的现象学分析,揭示了是非之心之自知与意之所发在阳明那里的"同时性"蕴涵,言阳明所未明言,出色地回应了宗周的批评。然而,耿宁的现象学分析却必须以修正现象学的原意识概念为代价才能成立,因此又导致新的疑难。现象学的争执意识和安宁意识展示了良知呈现的普遍结构,以此为视角分析阳明的良知概念,同样能回应宗周的批评,同时又避免了耿宁的疑难。

Wang Yangming’s concept of Conscience has different aspects. In his later years, Yangming highlighted the aspect of the self-knowledge of the "sense of right and wrong" in Conscience and used the "sense of right and wrong" to charge Conscience. What Yangming focused on is the problem about where gong-fu commences and does efforts, whereas he didn’t directly point out the"simultaneity"of this self-knowledge and the function of intention. This is the point where Liu Zongzhou criticized Yangming’s theory of Conscience. The phenomenologist Iso Kern revealed the"simultaneity"of the self-knowledge of"sense of right and wrong"and the function of intention in Yangming with his sharp phenomenological analysis, which not only asserted what Yangming didin’t say out, but also responded to Zongzhou’s criticism very well. However, Iso Kern’s phenomenological analysis is established at the cost of amending the meaning of the original consciousness in phenomenology, which leads to a new difficulty. The phenomenology of"consciousness of conflict"and"consciousness of peace"shows the universal structure of liang-zhi presentation. By analyzing Yangming’s concept of Conscience from this perspective, we may respond to Liu Zongzhou’s criticism as well as avoiding Iso Kern’s dilemma.