牟宗三對王陽明「致良知」的理解與詮釋──以〈致知疑難〉為核心的討論

Understanding and Interpretation of WangYang-ming's “the Extension of Conscience (Zhi Liang-zhi)”:Centered on “An Inquiry into the Extension of Conscience(Zhi-zhi Yi-nan)“

本文之作，起於這樣的問題意識，即：若孤立地看待《王陽明致良知教》一書以及〈王學之分化與發展〉一文，則牟先生自言《王陽明致良知教》這一小冊書在《從陸象山到劉蕺山》完成後「可廢」的說法是令人感到困惑的，彷彿他在〈王學之分化與發展〉中的思考成果是平地一聲雷，後來的論斷幾乎異於早先的看法。然若將牟先生此間的工作成果納入考慮，則「可廢」的意義似又成了一個可以探討的問題。而這樣的問題可另行表述並總賅為：《王陽明致良知教》之「可廢」是否代表著牟先生思想在此間有所發展？或者說對陽明學的理解與詮釋有所不同？〈致知疑難〉之不變，是否又代表著牟先生此一時期有一著力關注乃至亟欲解決的問題？或者說牟先生其實在陽明學中看見了可以解決彼時他所思以回應的難題的答案？
在本文中，筆者將首先考察〈致知疑難〉在《王陽明致良知教》一書中的地位，並關聯著牟先生在這這一時期所發表的相關論述來探討〈致知疑難〉對《從陸象山到劉蕺山》中〈王學是孟子學〉一節的意義。本文指出：如何將客觀知識攝納於道德本心，或如何從道德本心開出客觀知識是牟先生所欲解決的問題，並認為，牟先生在這個時期既是通過對比著中國儒釋道傳統而疏解消化康德哲學來處理這個問題的，則其所提出之兩層存有論是理解此間可能變化的關鍵，而〈王學是孟子學〉以及作為其〈附錄〉的〈致知疑難〉恰恰是對應於牟先生哲學中「無執的存有論」與「執的存有論」的區分。兩者在牟先生的哲學架構又皆是一道德本心之展現，質言之，這又恰恰是對於王陽明致良知教的一種發展與現代詮釋。且在牟先生的理解與詮釋下，「致良知」可有兩個向度，一是成就了科學邏輯等的「執的存有論」向度，一是從形上學方面以道德實體之落實而保任了萬有真如或物之在其自己的「無執的存有論」向度。而這已進入牟先生所思疏導而出的儒學第三期發展，且這樣的心性論之心已異於孔孟以降的傳統心性論。

The gist of this paper is to answer the question: why did Mou Tsung-san say that his Teaching on the Extension of Conscience of Wang Yang-ming can be seen as null and void after “the Branches and Development of Wang Yang-ming School” was completed, especially when achievement that Mou did during that time and the position of “An Inquiry into the Extension of Conscience” in both works is considered. It points out that: (1) the position of “An Inquiry into the Extension of Conscience” in both works reflected that the possibility of the integration of objective knowledge into conscience (liang-zhi) was Mou's main concern; (2)Mou's “Two- tiered Ontology,” elucidated greatly in his Phenomenon and Thing- in- itself, could be the key to grasp the meaning of the change of the position of “An Inquiry into the Extension of Conscience” from Teaching on the Extension of Conscience of Wang Yang-ming to “the Branches and Development of Wang Yang-ming School.” The former aimed to cope with the question of “Attachment Ontology” while the latter was written in the perspective of “Non-Attachment ontology”; (3) In Mou's understanding and interpretation, there can be epistemic and moral implications in “the extention of conscience.” This is a creative interpretation and a development of Wang Yang-ming's “the extention of conscience.” Besides, Mou's work represented what he called “The Third Stage of the Development of Confucianism.”