虚灵、实理与气禀:朱子论心、性、情

The Emptiness and Enlightenment,Real Principle and Qi:Zhu Zi's Discussion on Heart-mind,Nature and Feeling

朱子针对孟子只讲本原之性而忽略气禀之性,认为这种心性论无法解决恶的来源问题,从而无法认识人的整全性和差异性。朱子梳理了从孔孟到荀扬再到韩愈的人性理论的历史脉络,指出他们各有所偏;以张载“心统性情”以及张载二程“天地之性”与“气质之性”的区分为基础,朱子重新解释了心、性、情三个范畴的含义、特点和效用,认为心是虚灵明觉,具有统摄义和主宰义;性是实理,其内涵是“合当”或当然之理,即规范性和正当性的道德指向;而情则是心之已动和性体的发用,因此属于气禀的范畴,气禀精粗和正偏导致情有善恶之分。并且朱子坚持认为气禀也属于性,其中的恶也是性之构成因素,这就打破了孟子性善论的判定,倾向于性善恶相混的观点。

Zhu Xi pointed out that Mencius only talked about the original nature and ignored the nature of Qi.He believed that this theory of Heart-mind and Nature could not solve the problem of the origin of evil,and therefore could not understand the integrity and difference of human beings.Zhu Xi sorted out the historical context of human nature theories from Confucius and Mencius to Xunzi,Yang Xiong and then to Han Yu,and pointed out that they all had their own biases.Based on Zhang Zai's“heart-mind governs human nature and feeling”and Zhang Zai,Er Cheng's“nature of heaven and earth”and“nature of temperament”,Zhu Xi reinterpreted the meaning,characteristics and effectiveness of the three categories of heart-mind,nature and feeling.He believed that the heart-mind is the emptiness and enlightenment,which has the meaning of governing and dominating.Xing(Nature)is a real principle,and its connotation is“appropriate”or justification,that is,the moral direction of normativeness and legitimacy,while feeling is the movement of the heart and the function of the nature,so it belongs to the category of Qi.The finesse,roughness and righteousness,biases of Qi lead to good and evil.Moreover,Zhu Xi insisted that Qi also belongs to nature,and the evil in it is also a constituent factor of nature.This breaks the judgment of Mencius on the goodness of nature and tends to the view that good and evil nature are mixed.