論唐君毅與牟宗三對劉蕺山之解釋唐

On Tang Junyi's and Mou Zongsan's Interpretations of Liu Zongzhou

劉蕺山向被視為宋明儒學之殿軍，對於其思想之正確了解不但涉及對整個宋明儒學之了解、而且影響至中國傳統哲學於當代相干性的發展。牟宗三與唐君毅兩位先生都先後對蕺山思想提出了新穎的解釋。牟宗三先生通過「歸顯於密、以心著性」之架構來詮解蕺山思想，並進而主張將蕺山與胡五峰定為同屬獨立於朱子「理學」和陸王「心學」之外的「笫三系」。另一方面、唐君毅先生則偏重蕺山之「純情自感、大氣流行」思想格局，雖然認為必須高看其「情」與「氣」的觀念，但卻堅持蕺山為陽明心學之承傳。本文嘗試將唐、牟兩位先生之解釋加以結合，論証兩者之相互補充性。這除了可証成牟先生所提出之「超越的心」「可以現象學地而且是體性學地給指點出來或反顯出來」的聲稱外，還顯示出蕺山其實主張心是通過純情來彰顯性體，其所言之理首先為氣之理；而在方法論之層次上，真正的「逆覺體証」只有透過「歸顯於密」方能達致。這一綜合性進路不但可為牟先生之解釋作出辯護、同時修正唐先生對蕺山思想的定位方式，並且有助於發現蕺山思想與法國哲學家Michel Henry 的「生命現象學」(phenomenology of life) 之間的本質相似性，從而見出其於解決當代哲學問題上之可能貢獻。

As the major founders of Contemporary Neo-Confucianism, Tang Junyi and Mou Zongsan developed different interpretations of Li Zongzhou's philosophy. According to Mou Zongsan, Liu Zongzhou and Hu Wufeng formed a third lineage, besides the other two respectively represented by Zhu Xi, Lu Xiangshan and Wang Yangming. The uniqueness of Liu Zongzhou's doctrine is shown in the slogans that “To manifest the xing (Being) through the xin (mind),” and that “To return to the mi (the invisible) from the xian (the visible).” On the other hand, for Tang Junyi, the essence of Liu Zongzhou's doctrine is primarily shown in the theses that “Pure feeling is auto-affection,” and that “Metaphysical q'i (force) recurs eternally.” This paper aims to synthesize Tang Junyi's and Mou Zongsan's interpretations. This synthesis will not only reinforce Mou Zongsan's phenomenological typology of Liu Zongzhou's approach, but also enable us to correct Tang Junyi's attributing Liu Zongzhou to the School of Mind. More importantly, this synthesis will help us to discern the essential affinity between Liu Zongzhou and Michel Henry. As a result, Liu Zongzhou's doctrine can be understood as a phenomenology of life in Henry's sense.