道德生存与天命的分合及其意蕴--以朱熹与阳明对《孟子·尽心》首章诠释为中心

The Division,Combination and Implication of Moral Existence and Destiny--Centered on Zhu Xi and Yang Ming’s Interpretation of the First Chapter of Mencius

自孔孟以来,道德主体性与天命之间就一直存在紧张关系,影响着后世诸儒对此问题的解读。在对《孟子·尽心篇》首章的诠释上,朱子以普遍之理的预设为根基,依据《大学》条目,从认知角度呈现了一个由知到行、普遍的历时性进程,突出普遍天理对于现实生存的绝对优先性;而阳明将此章三句视为三种品第的为学进路,并与《论语》《中庸》生知安行、学知利行、困知勉行结合起来,将此章理解为不同主体现实生存活动及其境界的共时性差异,对单纯的认知主义进路有所克服。但是,阳明依然将普遍天理预设为主体性良知的先天本质,同样湮没了真正的道德生存本身。事实上,重新敞露道德生存论的真蕴,将天命与道德生存划界,以人自身活泼的生存活动及其展开作为人之本质的基础,是彰显人自身生存性意义的必由之路。

Since Confucius and Mencius,there has always been a tension between moral subjectivity and destiny,which has affected the interpretation of this issue by later Confucians.In the interpretation of the first chapter of“Mencius:Full of Hearts”,Zhu Xi takes the presupposition of universal principles as the foundation;based on the entry of“Da Xue”and from a cognitive perspective,he presents a universal diachronic process from knowledge to action in order to highlight the absolute priority of universal nature for real existence.While Yangming regards the three sentences in this chapter as one of the three grades as the approach to learning;combined with the idea of knowing safety,learning to know profit and to act and understanding which are from“The Analects of Confucius”and“The Doctrine of the Mean”,he interprets this chapter as the synchronic difference between the subject’s realistic survival activities and its realm,which overcomes the pure cognitivism approach.However,Yangming still presupposes universal mandatory reason as the innate essence of subjective conscience,which also obliterates the true moral existence.In fact,it is the only way to show the meaning of human existence:revealing the true implication of moral existentialism,drawing a line between destiny and moral existence,and finding the essence of man on his living activities and development.