从“有善无恶”看刘蕺山的“善恶”思想

On Liu Jishan’s Thought of“Good and Evil”from the Perspective of“Good without Evil”

"天泉证道"以后,"无善无恶"之争辩成了明代儒学的核心问题。刘蕺山对"无善无恶"的批判与融摄贯穿了他的整个学术生涯,他通过对自己思想的核心概念"意"的创造性诠释,以"有善无恶"替代"无善无恶",以"至善"贞定"无善",既重新凸显了心体的至善之内容与主宰性,又融摄了"无善无恶"所强调的本体不执不滞的本然状态。他所言的"无恶",既指心体的内容至善无恶,又以"妄"作为恶之来源。他认为,"妄"是人与生俱来的"隐痛",但其本身并不是现实的实存的恶,也不具有独立性,其必须"依托"本心而行,是否为恶之权柄完全操诸己,所以,"妄"并不妨碍心体的至善超越,它是一种"无恶"之恶。"妄"的概念是刘蕺山过恶思想的核心。

After "Tianquan’s demonstration of Tao",the debate on "no good and no evil" has become the core issue of Confucianism in the Ming Dynasty.Liu Jishan’s criticism and integration of "no good and no evil" runs through his whole academic career.Through the creative interpretation of the core concept of his thought "meaning",Jishan replaced "no good and no evil" with "good without evil",which not only re-highlighted the content and dominance of the highest good in mind body,but also integrated the original state of non-persistence of the body emphasized by "no good and no evil";on the other hand,Jishan’s "no evil" refers to the inner part of the mind body.It is a kind of evil without evil.The concept of "delusion" is the core of Jishan’s thought of crossing the evil.However,there is little detailed research on the specific significance of "delusion".This paper tries to make up for this deficiency by analyzing "there is good but not evil".