“无善无恶心之体”:船山与阳明关于心学的智性对话

“The Mind-heart Substance Is of Neither Good Nor Evil”:An Intellectual Conversation of the Doctrine of Mind-heart between Wang Chuanshan and Wang Yangming

船山对王学的批判便直接关联着人禽之辩、夷夏之辩以及正统与异端之辩。辟异端的做法基于一种幻相:我们的手中掌握着真理。相形之下,智性对话最大的期许,则是真理在对话中到来并掌握我们。围绕"无善无恶心之体"建构船山与阳明关于心学的智性对话。船山批评心之体没有善事恶事的分别,虚而不实。船山在王学流弊已充分展现之后对虚寂的这一批评多多少少呼应了阳明及绪山在王学流衍之前对虚寂的批评。另一方面,船山对于"无善无恶心之体"的误解,在语义层面,乃是错把"超越"或"无所谓"意义上的"无"解为"没有";与此相应,则是没有注意到体用两个层面、或者说先天本体与后天经验之间的区分,误将本体层面的"心之体"放置到具体的事质层面加以理解。相形之下,王畿对心意关系的理解,同样没有注意到体用两个层面、或者说先天本体与后天经验之间的区分,但他的问题不是误将本体层面的心体下降到具体的事质层面,而是误将事质层面的意提升到先天本体层面。

Wang Chuanshan's criticism of the doctrine of Wang Yangming directly touches upon the debates of human being and other beings,the cultivated and the uncultivated,as well as the orthodox and the heterodox. The practice of attacking the heterodox is based on an illusion that it is we who grasp the truth. On the contrary,an intellectual conversation waits for the coming of truth in the conversation and then our being grasped by the truth. Around the thesis that'the mind- heart substance is neither good nor evil',this paper reconstructs an intellectual conversation of the doctrine of mind- heart between Wang Chuanshan and Wang Yangming. Wang Chuanshan claims that the mind- heart substance is virtual rather than real if there is no distinction between the good and the evil. This critique echoes Wang Yangming and Qian Xushan to some degree. However,Chuanshan has misunderstood Yangming at two points: first,his misunderstanding of the expression 'wu'connecting 'the mind- heart substance'on the one hand and 'neither good nor evil'on the other at the linguistic level; second,his confusion of the factual and the substantial at the ontological level. Wang Zi commits a similar mistake in treating the relation between mind- heart and intentional thought in the sense that he wrongly raises the factual to the substantial.