心物问题与气论

The Mind-Body Problem and the Philosophy of Qi

作为中国思想最重要的传统之一,气论始终没有找到合适的现代表达。其重要原由在于现代中国哲学的基本问题是心物问题,而这一问题的迫切性与阳明学密切相关。晚明气论通过扬弃阳明学,回应了唯心论,解决了心物问题。刘宗周和王夫之借鉴唯识学克服阳明心学的思路,从唯心论翻转出气论的道路。气论的特性在这一翻转中得到了清楚的显示:从工夫论进入心性论,用唯识学重述心性论,用唯气论转化唯识学。其中需要着重论证的是王夫之将阿赖耶识转为“太虚即气”。作为对照,现代中国哲学中梁漱溟、熊十力的学说,以及他们为何虽也提出各自的新唯识论却未能走向气论的因由,也应得到解释和检讨。

As one of the most important traditions of Chinese thought,the philosophy of qi has yet to find a proper modern expression.The main reason is that the fundamental problem of modern Chinese philosophy is the mind-body problem,and the urgency of this problem is closely related to“Yangmingism,”the thought of Wang Yangming.In the late Ming,the philosophy of qi provided a response to idealism and solved the mind-body problem by sublating and abandoning Yangmingism.Liu Zongzhou and Wang Fuzhi borrowed the approach that the Vijnanamatra scholars had adopted to overcome Yangmingism,thus creating a path for a philosophy of qi based on idealism.The characteristics of this philosophy were clearly manifest in this transformation:developing the philosophy of mind from the theory of selfcultivation,using the study of the Vijnanamatra(“consciousness only”)to restate the philosophy of mind,and using the philosophy of“qi alone”to transform the study of “consciousness only.”Here,further demonstration should focus on how Wang Fuzhi transformed alaya-vijnanainto“The universe is qi.”As a comparison,scholars should also explicate and review the theories of Liang Shuming and Xiong Shili in modern Chinese philosophy,and examine why they failed to move towards a philosophy of qi even though they also put forward their own theories of Vijnanamatra.