论朱子对“格物”工夫的分说与会通——以“穷理”“择善”“致知”为考察中心

On Zhu Xi’s Distinction and Integration of“Ge Wu”Practice:A Study Centered on“Qiong Li”,“Ze Shan”and“Zhi Zhi”

在不同的情境下,朱子对“格物”工夫有不同的诠释方式。当立足于形下世界时,他认为“格物”便是“穷理”,其目的在于明事物“所以然”与“所当然”之理;当立足于形上本体时,他认为“格物”便是“择善”,其目的在于明自身禀赋于天的“仁义礼智”之性;当立足于本体之发用时,他认为“格物”便是“致知”,其目的在于确立“应接事物”的光明“主宰”之心。在朱子看来,“致知格物,便是择善”。因此,“穷理”“择善”“致知”三者之间名异而实同,皆可会通于“格物”。由此可以澄清朱子的“格物”工夫,既具有认识论的意义,又具有修养论的意义。

Zhu Xi had different interpretations of“ge wu”(investigating things)according to different contexts.When he based on the phenomenal world,he thought“ge wu”was“qiong li”(exhausting principles),which aimed at clarifying the reasons and norms of things;when he based on the noumenal essence,he thought“ge wu”was“ze shan”(choosing goodness),which aimed at illuminating one’s own nature endowed by Heaven as“ren yi li zhi”(benevolence,righteousness,propriety and wisdom);when he based on the manifestation of essence,he thought“ge wu”was“zhi zhi”(extending knowledge),which aimed at establishing a bright“zhu zai”(master)mind that could respond to things appropriately.In Zhu Xi’s view,“zhi zhi ge wu,bian shi ze shan”.(Extending knowledge by investigating things is choosing goodness.)Therefore,“qiong li”,“ze shan”,and“zhi zhi”are different in name but identical in reality,and they can all be integrated into“ge wu”.This can clarify Zhu Xi’s work of“ge wu”,which has both epistemological and ethical significance.