“後具”抑或“本具”？ ——關於朱子“心具衆理”命題之再詮釋

Abstract

“Xin ju zhong li” 心具衆理 is one of the important propositions of Zhu Xi 朱熹 to investigate the relations between mind (xin 心) and principle (li 理). Zhu Xi first proposed this term in the Sishu zhangju jizhu 四書章句集注, and later further elaborated it in the Wenji 文集 and the Yulei 語類, and even till the later years before his death. As it has had much attention from the academia, because of scholars’different understandings and focuses on studying Zhu Xi’s thinking, the results of the final interpretations became divergent. There were Mou Zongsan’s 牟宗三 “hou wai ju shuo” 後外具說 which means principle is embraced by mind through practices, Tang Junyi’s 唐君毅 “neng ju nei shuo” 能具內說 means the mind originally has the ability to embrace principle. Qian Mu’s 錢穆 “hou ju shuo” 後具說 means principle embraced by mind as oneness through acquired practices. Chen Lai’s 陳來 “ben nei ju shuo” 本內具說 means principle is innately and originally embraced by mind. Basically, Mou and Qian both suggest “hou ju” while Tang and Chen took a stand on “ben ju” 本具. Also, Mou’s “wai ju” 外具 shows significant contrast against Tang’s “ju nei” 具內 and Chen’s “nei ju” 內具. It can be found that the meaning of “xin ju zhong li” contains two dimensions by researching through a combination of Zhu Xi’s related texts. First is called “jie guo yi” 結構義 meaning when mind is in the undisturbed status, principle is innate together with mind as one,. Second is called “gong neng yi” 功能義 meaning when mind is the entity with complete consciousness, it has the ability to become dominant and embrace the principle into itself as one. In Zhu Xi’s works, the “jie gou yi” takes precedence over the “gong neng yi.” However, no matter from which direction it is examined, Zhu Xi’s proposition of “xin ju zhong li” is confined to the ontological level rather than the practical level.