唐君毅「生之理」義之探析──唐先生綜釋二程學、朱子學方法之探源

Probe for Tang Junyi's interpretation of “Principle of Creation”

「生之理」是唐君毅先生詮釋二程學與朱子學的主軸大綱，此理既是天地生化之根源，同時也是人物之性。探討「生之理」之涵義，除了豁顯唐先生在儒家心性論與天道論這方面的思維理路之外，同時也突顯唐先生詮釋程明道、程伊川以及朱子三人的哲學的方法。在唐先生的詮釋下，此三人有關「性」或「太極」、「天道」的陳論，都不會僅是靜態而不活動的理，而是有著可以吸引氣、心向之趨近的吸引力；而所謂心、氣也不純然是經驗的、形而下的心氣，而是具有虛靈明覺意義的心、氣，所謂氣之靈、氣之神、氣之明等等。氣自身因為有此靈、神，所以人心縱然是歸屬於「氣」，但由於心是「氣之靈」，心不難去感應內在的性理，再生發出相應性理之情氣而顯於外，這其中道德實踐的動力儼然是充足無虞的。源於有此義理背景，是故唐先生詮釋三子之學，遂有他異於眾人的地方，諸如朱子論太極之動靜，乃是「太極乘動靜之氣機」，而非「太極乘氣之實」這樣的奇特之論點，即是基於「生之理」之思想而推衍出來的。

“Principle of Creation” is Tang Junyi's major principle to interpret Cheng Hao, Cheng Yi and Zhu Xi's philosophy. Principle of Creation is not only the principle of creation of all things, but also the humanity of the reason. Explore the meaning of this rule, in addition to understanding Mr. Tang' views on Confucian's metaphysics and mind-xing theory, but also show Mr. Tang' interpretation methods about those three philosophers. Under Mr. Tang's interpretations, this rule which those three philosophers' explanations of tai chi and xing is absolutely not non-active Being, but is attractive which can attract chi and mind leaned. And the chi and mind of the so-called are not purely empirical and physical, but has xuling and gantong ability, so the mind will be easy to sense the inherent principles of xing, then issues the corresponding emotions. Among the process, it is need not worry about that power of moral practice enough or not. Because there are such thinking backgrounds, so Mr. Tang's interpretation of three philosophers' knowledge, there are many features make him different from other people, it is worth being studied by later generations.