辯證感通論－－牟宗三對周濂溪、張橫渠感通論的解釋

Dialectic Communion: Mou Zongsan on the Concept of Communion in the Thought of Zhou Dunyi and Zhang Zai

感通是儒家形上學最重要的概念之一。如同瞭解另一個重要概念「倫理」般，瞭解感通概念的關鍵在於互動性思維。這種思維認為不同的力學單位之間存在著某種雙向作用，例如宇宙與人體、天的秩序與存在的秩序，甚至世界的諸基本元素。總結來說，它包含了兩種基本的動力學型態，即「道德的感通」與「氣化的感通」。氣化的感通一般表現為陰陽的交互感應，道體與萬物的感通則是道德感通的最重要模式。當代新儒家牟宗三關注的是後者。本文將探討他的辯證式思維，特別是詭詞式的感通思想。文中的討論主要分為兩部分，分別是周敦頤的誠體感通與張載的虛體感通。誠體與虛體都是道，道的感通是無限的，現實世界的感通則是有限的。無限感通無疑是有限感通的否定。對牟宗三而言，只有否定的無限感通與肯定的有限感通之並存，才能解釋世界的變化與創造。

Communion (gantong) is one of the most influential concepts in Confucian metaphysics. As with the important concept of ＂ethos＂ (lunli), the key to understanding communion is interactive thinking. This type of thinking believes that correspondences exist between different dynamic units, and that these units can have an effect on one another; thus, the cosmos and the human body mutually influence one another, as do heaven and earth. Interactive thinking comprises two fundamental dynamic models: the material correspondence model (where we see, for example, a correspondence between yin and yang), and the moral communication model (where, for example, dao is in communication with all of existence). The contemporary Neo-Confucian Mou Zongsan's main concern is with the latter model. This article examines Mou's dialectical thinking, especially his paradoxical ideas of communion. They are communion of chengti (as found in the works of Zhou Dunyi) and of xuti (as found in the works of Zhang Zai). For Zhou and Zhang, both chengti and xuti are aspects of dao. The communion of dao and existence is unlimited with respect to the limited communion between all things of the real world. Unlimited communion is the negation of limited communion. For Mou, only through both negative unlimitedness and affirmative limitedness of communion can the variation and creation of our world be explained.