程颐“权”说析论——以结构分析为视角

On Cheng Yi’s Theory of Quan

程颐作为宋明理学的开创者或奠基者,其权衡权变说是在继承孔孟的基础上,通过批判汉儒而形成的。从程颐“权”说的逻辑结构来看,内蕴着三种逻辑关系:在权与“经”的关系上,他通过批判汉儒“反经合道”的经权互悖说,提出“权便是经”的经权统一说,试图以“经”的至上性、绝对性和神圣性,来消解“权”可能导致的离经叛道、犯上作乱的异端倾向;在权与“道”关系上,他提出权衡权变必须遵循本体之道、规律之道和伦常之道,这不仅阐明了权衡权变的合法性、原则性和规律性,而且还凸显出权衡权变的儒家道德价值取向;在权与“中”的关系上,“中”作为适度性范畴,权衡权变必须取中合度,恰到好处,不能过度,也不能不及度,如此才能取得最佳效果,实现理想目标。程颐的“权”说具有传承性、批判性、系统性和鲜活性等特征,但同时又兼具独断论的经学特质和保守性的政治倾向。

In an effort to remove the difference between the Han notion that“deviation from constancy(jing)is a return to the Dao”and the Song notion that“flexibility(quan)essentially equals constancy,”Cheng Yi proposed a new theory by claiming that,within the Confucian framework,“constancy is flexibility that has been accepted,and flexibility is constancy that has yet to be established.”Flexibility was subjected not only to a thorough exploration regarding its inter-relationship with the Dao;it was also given an ontological examination in matters pertinent to principles and regularities.The two notions of the Mean and righteousness were also integrated into this framework of discussion,characterizing how actions can be both appropriate and effective.Cheng Yi’s theory was innovative,comprehensive,and systematic;it was also successful in opening up new grounds for further investigation of the notion of flexibility.And,yet,due to his ultimate insistency that“flexibility bows to constancy,”Cheng Yi’s theory became rigidly dogmatic and suffered a subsequent decline.