船山己物之辨的多重意蕴

On Multiple Implications of Chuanshan’s Distinction

王船山通过己物之辨批判明朝晚期的空谈心性之风,打通了思想的界限。他把人与自然、人与他人、人与自身的关系看成是内在的、本质的和构成性的,具有循环的生态性、内在他者性、工夫实践性等多重意蕴。他的循环转化思想与生态哲学中生命系统的循环性不谋而合,他的阴阳二气的交感思想与黑格尔相互承认的思想构成对话,他对圣人成德工夫实践的追溯是对儒家修己治人之学的重构与深思。所有这些都与"晚明"三教合一的思想潮流和社会氛围有关。船山通过追溯原初儒家的价值立场与生活方式来回应时代的问题,借鉴易学中"气"的阴阳动静之理,理清了儒家与道家、佛家之学的深层联系,理清了原初儒家及后学的差异,对于应对当今新的社会思想状况具有重要启示意义。

Wang Chuanshan criticized the empty talk of mind and nature in the late Ming Dynasty through the discrimination of his own things, and opened up the boundaries of thought in the dialogue. He regards the relationship between man and nature, man and others,and man and himself as internal, essential and constitutive, with multiple connotations of cyclical ecology, internal otherness, time and practice. His thought of circular transformation coincides with the circularity of the life system in ecological philosophy. His sympathetic thoughts of yin and yang and Hegel’s mutual recognition constitute a dialogue. His tracing of the practice of the saint Chengde Gongfu is a reference to Confucianism. Reconstruction and reflection on the theory of self-cultivation and governance. This is related to the ideological trend and social atmosphere of the integration of the three religions in the"Late Ming Dynasty". He responded to the problems of the times by tracing the values and lifestyles of the original Confucianism. He borrowed from the yin and yang principles of"qi"in the Book of Changes, and clarified the deep connection between Confucianism, Taoism and Buddhism, and clarified the original Confucianism. The difference between and later learning is of great significance for coping with new ideological conditions.