论牟宗三判明道为“心即理”之学

Mou Zongsan on Cheng Hao as a Proponent of‘Mind as Principle’

朱子集北宋学之大成,其理学思想源于“程子”,二程又以明道为首。然当代新儒家代表人物牟宗三先生,则判明道属于“心即理”学,与其弟伊川之属理学不同。针对牟先生此说,本文拟予探讨。伊川思想当与明道关系密切,如伊川所言“以公训仁”,这令人想到明道的“廓然大公,物来顺应”。而关于天理,明道尝指此理乃是“不为尧存,不为桀亡”,若为“心即理”,则尧之心即为天理,岂能不为尧存?本文有以下重点:明道之学系从道家之顺应物性、以百姓心为心等说,转手而来;明道不属“心即理”学,如其《定性书》:“圣人之喜怒,不系于心而系于物也。”若为“心即理”,则该言系于心亦系于物;明道之客观理学,系建立于“服牛乘马”之物各付物上,一径顺任牛马之性,道理如斯而不可易。

Zhu Xi derived his“great synthesis”of the philosophy of principle(lixue)from the two Cheng brothers,with Cheng Hao as the leader.However,New Confucian standard bearer Mou Zongsan classified Cheng Hao as representing the philosophy of“mind as principle”and his younger brother,Cheng Yi,as belonging to the lixue tradition.This article attempts to examine this opinion of Mou’s and establish the following three claims:(1)Cheng Hao derives from Daoist ideas of according with the nature of each thing and“taking the mind of the common people as the mind”and yet retains Confucian doctrines;(2)Cheng Hao did not teach that“mind is principle”;and(3)his philosophy of an objective principle was established on the idea of dealing with each thing according to its true nature and an immutable truth.