熊、唐、牟论意分疏

Xiong Shili,Tang Junyi and Mou Zongsan’s Discussion on yi

20世纪中叶,熊十力、唐君毅和牟宗三等新儒家学者集中讨论了《大学》“诚意”的解释问题,推进了宋明理学关于诚意问题的探讨。熊十力对于诚意的解释基本从阳明“身之主宰便是心,心之所发便是意,意之本体便是知”发展出他的“知体意用”论,并界定“意”为只能为善,不能为恶,去除了阳明“意”之恶的一面。牟宗三介于熊十力和唐君毅之间,他的意论以阳明学的立场、对形上形下的区隔和反情识的态度都继承了乃师的观点,而对于知、意、物的关系问题,念的问题等则有独特见解,构成自己的理论体系。唐君毅在乃师的基础上观点有所保留,他特重从工夫的方面客观梳理“意”概念在宋明理学中的发展,比较赞同羲山的“诚意”说,并着力解释羲山情意互释的部分,修正熊十力的观点。

In the mid-twentieth century,a discussion between several Neo-Confucianism scholars Xiong Shili,Tang Junyi and Mou Zongsan focused on the interpretation of making the will authentic or sincere(cheng-yi)of the Great Learning(Daxue),which deepened the disscussion about cheng-yi from Song to ming Dynasty.Xiong's interpretation of cheng-yi based upon Wang Yangming's doctrine”the master of body is heart and mind(xin),the stirrings of heart and mind are yi,the substance of yi is conscience(zhi)”,and developed the thought of “conscience is substance and yi is function”(zhi-ti yi-yong).Furthermore,he defined will(yi)as what can only do good and can not do evil,thus removed the evil side from the meaning of Wang Yangming's concept of yi.Mou's viewpoint is between those of Xiong and Tang.He inherited his mentor Xiong's learning from the aspects of keeping proposition based on the position of Wang Yangming,diferentiating metaphsics and immetaphysics and opposing the importance of emotions(qing),while he also developed unothordox ideas on the relations among zhi,yi and things(wu),the problems of idea(nian)and so on,so as to construct his own theory.Compared with Mou,Tang reserved his view from Xiong's.Tang placed a high value on elaborating the concept yi's development in Song-ming Neo-Confucianism objectively in the aspect of moral cultivation practice(gong-fu),and qtdte supported Liu Zongzhou's doctrine of cheng-yi.Through explaining Liu's thought in interaction between qing and yi,Tang varied Xiong's opinion.