“太和所谓道”:论张载理学中太和、太虚与气之关系

"Tai-He So-called Tao":On the Relationship between Tai-He,Tai-Xu and Qi in Zhang Zai's Neo-Confucianism

目前学界对张载理学定位主要有“气本论”与“虚本论”之争,实际二者都一定程度上忽视了“体用不二”的概念,才会造成对张载理学定位的争议。张载在反思佛老之弊病的过程中逐渐揭橥了“体用不二”的理学范式,因而对于太虚与气之关系,其文本中有明显的“天地从虚中来”到“太虚即气”的变化。为强调“太虚即气”,张载以“一两”之道的思维模式在太虚与气之前构建了“太和”,既能对治老氏“有生于无”和释氏“以山河大地为见病”这一体用殊绝的弊病,又以“太虚即气”重构了儒家天道性命体系,因此,张载为宋明理学奠定了基础。

The current academic position of Zhang Zai's Neo-Confucianism mainly consists of the"Qi ontology"theory and the"Xu ontology"theory.In fact,both of them ignore the concept of"the non-duality of ontology and use"to a certain extent,and this will cause controversy over Zhang Zai's Neo-Confucianism.In the process of reflecting on the ills of Buddhism and the Taoism,Zhang Zai gradually revealed the Neo-Confucian paradigm of"the non-duality of ontology and use".Therefore,the relationship between Tai-Xu and Qi is clearly reflected in Zhang Zai's text from the change of"Heaven and earth come from the Tai-Xu"to"Tai-Xu Ji Qi".In order to emphasize"Tai-Xu Ji Qi",Zhang Zai constructed"Tai-He"before Tai-Xu and Qi based on the"One-Two"thinking mode,which can solves the unique disadvantages of the Taoism's"Matter is born out of nothing"and the Buddhism's"Think the real world is false",and reconstructed the Confucian system from heaven to individual life with"Tai-Xu Ji Qi".Therefore,Zhang Zai laid the foundation for Neo-Confucianism.