儒学发展一主一辅两条线索概览

An Overview of One Primary and One Secondary Thread of the Development of Confucianism

两千多年儒学发展有一主一辅两条线索,主线是道德践行,辅线是道德存有。前者的主题是人如何成德成善,内部呈现为“一源两流”的格局,其中“一源”指孔子,“两流”分别指以孟子、象山、阳明为代表的仁性之流,以及以荀子、伊川、朱子为代表的智性之流。后者的主题是道德之心如何影响天地万物,使其成为存在。两条线索有一个复杂的互动关系。道德践行之主线决定人成德成善,有了道德的人会以善的眼光看待天地万物,从而产生道德存有之辅线;道德存有之辅线形成后,染有道德色彩的天反身又成了道德的形上根据,从而大大加强了道德践行之主线的力量。儒家生生伦理学在这个谱系中有自己的定位:就主线而言,它不再局限于心学的立场,而是回到了孔子之“一源”,以聚合“两流”;就辅线而言,它不再以天讲人,而是以人讲天,不承认天是形上实体,回归了人之一本。合而言之即是:立法三分,聚合两流;倒转天人,终归一本。

The development of Confucianism over the past two thousand years has two threads,one primary and one secondary.The primary thread is moral practice,whereas the secondary thread is moral existence.The theme for the former is how people become virtuous and good,and is internally presented as a pattern of“one source and two streams”,wherein“one source”refers to Confucius and“two streams”refer to the stream of renxing(with representatives such as Mencius,Xiangshan as well as Yangming)and that of zhixing(with representatives such as Xunzi,Yichuan as well as Zhuzi)respectively.The theme for the latter thread is how the moral mind influences everything in heaven and earth,making them come into existence.These two threads have a complicated interaction.The primary thread of moral practice determines that people become virtuous and good,while those who have already become morally good will see everything in heaven and earth from the viewpoint of goodness,thus generating the secondary thread of moral existence;with the secondary thread of moral existence having been formed,however,the morally permeated heaven becomes the metaphysical basis for morality in turn,thereby greatly strengthening the very power of that primary thread of moral practice.The Confucian Ethics of shengsheng has its own position in this genealogy:with regard to the primary thread,this ethics no longer confines itself to the standpoint of the School of Mind,but returns to the“one source”of Confucius in order to converge those“two streams”;with regard to the secondary thread,it no longer speaks of human in terms of heaven,but speaks of heaven in terms of human,not recognizing heaven as a metaphysical entity,but returning to the one essence of human beings.In short,it can be said to“establish trichotomy to converge two streams,reverse heaven and human to return to one essence”.