二程本體論要旨探究——從自然論向目的論的展開

From Naturalism to Teleology: A Study of the General Principles of the Ontology of the Ch’eng Brothers

本文首先比較二程對「窮理盡性至命」的詮釋，及對橫渠太虛說的批評，而斷定明道的本體論為內在生機論，伊川則嚴分體用，建立內在又超越的靜定本體。於是明道的道德實踐工夫，目的在即人物而看到生動活潑的天道，伊川則窮至事物背後實在與唯一的本體。本文然後從道、理、命三個重要概念，較詳細的闡釋二程本體論的意旨。明道的道即是神，指人物內在的生生流行。伊川的道有先在性，可依之以建立道德實踐的目的論。道與理基本上無分別，只有從人上說與從本體說的不同，到朱子便發展為用與體的關係。明道的天理概念，從相應於氣質之性處看，有自然論的色彩；從各自的理則、相互的和諧、生生之道諸義而言，又向目的論而趨。伊川發展天理的後一義，並嚴分體用，而構 造了宇宙唯一的靜定的本體。在命的概念上，明道同樣表現了從個體看是自然論，從整體看是目的論的傾向，其道德實踐是上達於生生流行之命。伊川以天命為造化、為天道之用，完全停留在氣命的層次，然而卻能進一步承認人的主動能力，並在氣命中發現合理性與道德性，使得人有實地參贊造化的可能，而完成合理主義的目的論。關於二程命的思想，迄今尚少研究，筆者嘗試提出自己的看法，希望能引起更多的討論。

In this article the author analyzes the general principles of the ontology of Ch'eng Hao and Ch'eng I and traces their connections.Holding an Immanent Vitalism, Ch'eng Hao suggests by “the Oneness of Heaven and Man” that Heaven (t'ien), being the same as Way (tao), Divinity (shen), and Creativity (sheng), is completely immanent in Man (jen) and other creatures. By the concept of Heavenly Principle (t'ien-li) Ch'eng Hao means both the natureness of Existent Nature (ch'i-chih chih-shing) and the reality of Heavenly Way, thus implying a development from naturalism to teleology. By the concept of Destiny (ming) Cheng Hao also shows the twofold tendency and suggests a trust in Desting at the level of Heavenly Way. The ontology of Ch'eng I has three phases: (1) Asserting the a priori permanence of the Way, he establishes a teleology of moral discipline. (2) Maintaining a strict division between Substance and Function, he identifies Principle with the transcendental and immovable Substance. (3) He delimits Destiny at the level of Material Force (ch'i). However, since Way is to Destiny as Substance is to Function, moral effort may result in the changes in Destiny.