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朱熹与王夫之的“明德”释义的异同在中国哲学文化

Zhu Xi and Wang Fuzhi's “Illustrious Virtue” Similarities and Differences in Interpretation of Chinese Philosophy and Culture

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朱熹的“明德”释义依据了先秦儒家经典原本,其释义与原儒家经典保持了一致,增加了 理学主张,以“理”释“明德”,一是主张明德是天命和虚灵不昧,二是认为明德是良心和良知, 三是认为明德具有本体上的功能,具有道德形而上学上的地位。朱熹的释义得到后儒家的继承 和发展,这使得朱熹的“明德”释义在中国哲学史具有经典诠释地位。朱熹肯定“明德”的存在与 “明明德”的可能性,在他看来“明德“就是天命,“明明德”就是实践天命的过程。王夫之更强调了 “明明德”的后天的修养过程,在他看来,“明明德”就是自觉的道德行为。笔者认为朱熹的“明德” 释义有消极的一面,反而王夫之的“明德”释义有积极的一面。这符合他们的哲学思想与文化构 想,朱熹是综合性的学者,反过来王夫之是创新性的学者,这影响了他们对“明德”的理解与释 义。无论如何,他们的“明德”释义都影响了后来儒学者对“明德”思想的理解与阐释。

Abstract

Zhu Xi's interpretation on “illustrious virtue” on the basis of original Confucian classics in Pre-Qin dynasty, the interpretation with original Confucian classics are preserve the unanimity, and increase Neo-Confucianism's viewpoint. He interpret “illustrious virtue” with “reason”. The interpretation as follows: First, he advocates illustrious virtue are heavenly order and Not ignorance of void and bright. Second, he think that illustrious virtue are conscience and good conscience. Third, he think that illustrious virtue possess noumenal function, also possess the status in metaphysics of morals. Zhu Xi's interpretation on “illustrious virtue” receive Neo-Confucianist's succession and development. It makes Zhu Xi's “illustrious virtue” interpretation possess classical status on interpretation in the historyof Chinese philosophy. Zhu Xi's succession of the pre-Qin Confucian “illustrious virtue” idea, he acknowledged the possibility of moral practice and good of human nature. He believes that “illustrious virtue ” as the mandate of heaven, therefore, we haveto practice the mandate of heaven. Wang Fuzhi's also pre-Qin Confucian “illustrious virtue” idea, and played his own pointof view. Wang Fuzhi the “moral” classified into innate virtue and morality of the day after tomorrow. Zhu Xi's “Matilda” and “de” the possibility of him “Matilda” is Heaven, “de” is the practice of heaven. Wang Fuzhi underscores “de” the day after tomorrow the cultivation process, in his view, the “de” is a conscious and ethical behavior. To sum up, I think of Zhu Xi's “illustrious virtue” interpretation has a negative side, instead of Wang Fu-Zhi's “illustrious virtue” interpretation of a positive side. This is consistent with their philosophy and cultural conceptions, Zhu Xi's scholar is a comprehensive and innovative scholar Wang Fuzhi was in turn, it affects their “illustrious virtue,” understanding and interpretation. In any case, their “illustrious virtue” interpretation is influenced later Confucianism of “illustrious virtue,” understanding and explanation of the thought of. Both “illustrious virtue” thought research pending follow-up studies.

참고문헌 (11)

  1. 朱熹, "四书章句集注" (1983), 中华书局
  2. 杜维明, "<中庸>洞见" (2008), 人民出版社
  3. 张立文, "正学与开新—王船山哲学思想", 人民出版社 (2001)
  4. 黎靖德, "朱子语类" (1986), 中华书局
  5. 王守仁, "王阳明全集" (1992), 上海古籍出版社
  6. 王夫之, "船山全书" (1996), 岳麓书社
  7. 王夫之, "船山全书" (1996), 岳麓书社
  8. 王夫之, "船山全书" (1996), 岳麓书社
  9. 康德, "道德形而上学原理" (2002), 上海人民出版社
  10. 李长泰, "王船山明德释义发微", 船山学刊, (2) (2012)
  11. 周兵, "天人之际的理学新诠释—王夫之《读四书大全说》思想研究" (2006), 巴蜀书社

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