张载对“形而上”的辨析及其天道本体的确立

Zhang Zai's Analysis of the“Metaphysical”and His Establishment of Heavenly Ontology

宋明理学与汉唐儒学的一个基本区别就在于是否拥有形上视角,因而,能否从形上角度重塑儒家的天道本体,便成为宋明理学超越于汉唐儒学的标志。在代表开创理学的“北宋五子”中,张载直面佛教的理论冲击,并在吸取佛教形上智慧的基础上,对天道本体展开了多重探索。在张载对“形而上”的辨析中,“形而上者,得辞斯得象”与“得意斯得名,得名斯得象”,代表了他对天道本体及其形成进路的思考,并由此甄别“太虚”与“太极”,最后以“太和”代表二者超越的统一;继而通过“其性”与“其形”的比较,将“太虚”与“太极”的统一拓展为一种本体宇宙论,这就成为二程“天理论”、程朱理气关系及其“理一分殊”说的根源。而由张载提出的“诚明两进”,又为程朱理学与陆王心学两种不同的为学进路开辟了道路。

Among the five Northern Song thinkers who represented the beginnings of Neo-Confucianism,only Zhang Zai directly confronted the theoretical impact of Buddhism;while absorbing the metaphysical wisdom of Buddhism,he launched multiple explorations of Heavenly ontology.In Zhang Zai's analysis of the“metaphysical,”the so-called“metaphysical person,who can apprehend words and images”represents his thinking on Heavenly Ontology and its formation.From this perspective,he distinguished between“Tai Xu”and“Tai Ji,”and ultimately used“Tai He”to represent the unity of the two;then,through the comparison of“its nature(其性)”and“its shape(其形),”the unity of“Tai Xu”and“Tai Ji”is further expanded into an ontological cosmology.This became the origin of Cheng Hao and Cheng Yi s“Tian Li lun,”of the Cheng-Zhu li-qi relationship,and of the theory of“li yi fen shu.”