诚体与神体:牟宗三论北宋理学

Chengti and Shen ti:Mou Zongsan on Neo-Confucianism of the Northern Song Dynasty

牟宗三在《心体与性体》中对北宋周敦颐、张载、程颢的思想作了重点论述,把三人思想视为不断演进、趋于圆满的发展过程。周敦颐基于《易传》《中庸》建构诚体、神体、寂感真几的思想,虽然对心性重视不够,但寂感神体作为一种广义上的宇宙之心也贯通在主体中。张载在重视《易传》《中庸》的基础上,对《孟子》心性论也有关注,太虚、天德神体与心性通贯无二。程颢则进一步统一了《易传》《中庸》《论语》《孟子》,本体与主体完全打通,发展出一种思想上的圆顿形态,神体即是寂感一体、於穆不已的易体。在牟宗三的创造性阐释中,诚体、神体、易体、道体、理体、心体、性体统一,寂感一如,即存有即活动,生生不息。牟宗三的论述自有其哲理上的高明之处,但他把二程分得太开,抬高程颢,贬低程颐,视程颐、朱熹为歧出,认为程朱所言之理存有而不活动,心、神皆为形下之气,这种判断难免又失之简单、武断。

Mou Zongsan focused on the thoughts of Zhou Dunyi,Zhang Zai,and Cheng Hao of the Northern Song dynasty in his book Xinti and Xingti,viewing their thoughts as a continuously evolving and fulfilling process.Zhou Dunyi constructed the ideas of Chengti,Shenti,and sense of tranquility based on Yi Zhuan and The Doctrine of the Mean.Although he did not attach enough importance to the nature of mind,the sense of tranquility,as a broad sense of the universal mind,also runs through the subject.On the basis of emphasizing the Yi Zhuan and The Doctrine of the Mean,Zhang Zai also paid attention to the theory of mind and nature in Mencius.The connection between Taixu,Tiande Shenti,mind and nature is thorough.Cheng Hao further unified the Yi Zhuan,The Doctrine of the Mean,The Analects,and Mencius,completely connecting the noumenon and the subject,developing a rounded form of thought,where Shenti is the Yiti that integrates the sense of tranquility and continuous nourishment.In Mou Zongsans'creative interpretation,Chengti,Shenti,Yiti,Daoti,Liti,Xinti,and Xingti are integrated together,with the character of tranquility.Their being is activating.They grow and change perpetually.Mou's discourse has its own philosophical wisdom,but he pays too much attention on the difference of Cheng Hao and Cheng Yi,elevates Cheng Hao,belittles Cheng Yi.He hold the point Cheng Yi and Zhu Xi are not orthodox,and believes that the Li spoken by them exist but do not move,so that the mind and spirit are physical.This judgment is inevitably too simple and arbitrary.