良知與世教：江右王門與新儒家論良知之發用

Liang-chi and Social Ethics: An Investigation of Jiangyou Yangmingists and New Confucians' Discourses of the Function of Liang-chi

此文試探了近代儒家思想史中的一條線索：陽明後學與現代儒學思想家對個人良知在社群中發用的思考。此文首先指出，陽明後學中發展出了以王時槐和萬廷言為代表的，對良知學的保守化解釋。其次，此文分析了章太炎以「無我」教條對進一步消極化前人解釋的主張。同時從新儒家熊十力對章太炎的批評入手，指出十力嘗試在其本體哲學中回應前賢，肯定良知發用的積極效應。最後，此文討論了熊氏門人牟宗三折中、修正前賢，調適良知發用與新的社群規範「民主與科學」的論說。經由試探此一線索，此文揭示了在變易之世教中的思者如何闡發人心中不變的道德意識。

Given human praxis of liang-chi will be inevitably conditioned by social ethics of the community, this essay investigated Jiangyou Yangmingists and modern Confucians' reflections on the functions of liang-chi. The first section examines the way that conservative Yangmingists, represented by Wang Shihuai and Wan Tingyan, developed Yangming's teaching of liang-chi. Second section gives an analysis of Zhang Taiyan's pessimistic interpretation of this teaching. Drawing on Buddhist doctrine of selflessness, Zhang tried to negate the positive role of the mind in our social practices. With a critical reflection on Zhang's pessimism, in his monistic theory of Reality, New Confucian Xiong Shili affirmed the positive function of liang-chi in social practices. As Xiong's discourses of liang-chi show his over-optimistic orientation of his philosophy, the last section discusses his disciple Mou Zongsan's reception and modification of conservative Yangmingism and Xiong's thought. Through introducing ''democracy and science'' as new normative factors limiting the function of liang-chi, Mou implicitly rectified Xiong's overoptimistic problem. By exploring historical facts of modern Confucian philosophy in modern China, this paper showed how thinkers explained human's moral awareness manifesting in different conditions.