张载心性论思想之“合性与知觉”——以朱熹和牟宗三的不同解读为引

“The Unity of Nature and Consciousness”of Zhang Zai’s Theory of Mind and Nature——With Different Interpretations of Zhu Xi and Mou Zongsan as the Starting Point

对张载“合性与知觉”心性论思想的诸多解读中,朱熹和牟宗三的观点具有代表性。以两位对“合性与知觉,有心之名”的不同解读为引,可以反观张载心性论思想之全貌:张载以“天”“道”“性”“心”的思想脉络为基准,用“合性与知觉,有心之名”对“心”进行界定,认为“知觉”上接“性”方以成“心”。这符合其思想体系中“太虚”本体的动态一贯之路,突出了人的道德主体性,完成了“修其本以胜之”的历史使命。具有双向动态义的“合”将“性”“知觉”和“心”统一起来,既为格物穷理留有顺取之路,又为明觉经察留有逆觉体证之路,形成了宋明理学心性论思想发展内在理路的巨大张力。

Among different interpretations about“the unity of nature and consciousness”of Zhang Zai’s theory of mind and natures the views of Zhu Xi and Mou Zongsan are more representative.With different interpretations of Zhu Xi and Mou Zongsan as the starting point,Zhang Zai’s theory of mind and nature can be thoroughly understood.Zhang Zai took“heaven”,“dao”,“nature”and“mind”as the benchmark to define“mind”with“the unity of nature and consciousness”.Zhang Zai believed that“perception”was connected with“nature”to form the“mind”,which was in line with the ontological dynamics of“great emptiness”in his ideological system and highlighted the moral subjectivity of human beings and fulfilled the historical mission of“beating others by learning from their advantages”.The two-way dynamic meaning of“unity”integrated“nature”,“perception”and“mind”,which not only opened a path to investigating things and exhaustively mastering principles but also a path to perverse experience of apperception and observation,forming the great tension of the inner logic of the development of the theory of mind and nature in Song-Ming Neo-Confucianism.