张载理学体系探究——以《正蒙》为中心

On the System of Zhang Zai’s Neo Confucianism——Centering on Zhengmeng

汉语学界对于张载的研究,长期处于两种框架之下,一是程朱理学的“理气论”,这种观点试图将“太虚”概念与“理”对扬,进而将“太虚”理解为形而上之理;二是受西方哲学影响,将本体与现象这一框架运用于张载哲学,或将太虚理解为“太虚神体”,或支持“气本论”。但张载《正蒙》文本所揭示的“太虚-天地-人物”的三重结构才是其哲学的真实结构与世界图景,在其中“天地”扮演了更为重要的角色,它是人物的直接生成者,且是人自身价值与意义的来源,而太虚对于人的意义唯有经过天地的中介才能呈现。这一结构是一个动态的过程,并不存在某种类型的静态的实体化本体。总之,上述两种框架都对张载哲学造成了某种遮蔽,而“太虚-天地-人物”的三重结构更能彰显张载哲学的特质。

The study of Zhang Zai in Chinese academia has been under two frameworks for a long time: First, Cheng and Zhu’s Neo-Confucianism’s “Li-Qi Theory”, which tries to contradict the concept of“Taixu”with“Li”, and then interpret“Taixu”as the metaphysical;second, influenced by Western philosophy, the academic circles applied the framework of ontology and phenomena to Zhang Zai’s philosophy. By investigating the text of Zhengmeng and fully absorbing the relevant research, this study attempts to show: the triple structure of“Taixu-Heaven and Earth-Human and creature”is the real structure and world outlook of Zhang Zai’s philosophy. Although Taixu constitutes the beginning of ontological structure, in Zhang Zai’s philosophy, “Heaven and Earth”plays a more important role. It is the direct producer of Human and Creature and the source of human’s own value and meaning. The significance of Taixu to human can only be presented through the intermediary of Heaven and Earth.Moreover, the structure of“Taixu-Heaven and Earth-Human and creature”is a dynamic process. It is this dynamic ontological structure, rather than a static entity of some kind, that can better show the characteristics of Zhang Zai’s philosophy. All in all, the above two frameworks have caused some kind of cover to Zhang Zai’s philosophy, and the triple structure of“Taixu-Heaven and Earth-Human and creature”can better show the characteristics of Zhang Zai’s philosophy.