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篇名
從「常知」進至「真知」證朱子「格物致知」是「反省型態」的實踐工夫
並列篇名
To justify Chu Hsi's “Ko-Chih Kong-fu”: a Reflective-Mode from “Ch'ang-chih ” to “Chen-chih ”
作者 賴柯助
中文摘要
明儒王陽明批評朱子式「格致工夫」是析心與理為二,心理為二之意以現代學術用語表述是:心與理不是「同一」(identical),故心無本有的道德之理(道德判準)。若此,則:(A)「心」沒有本有的道德判準,他唯有透過後天的學習(認知)才有獲得涉及道德的實踐知識的可能性。假設(A)成立,則(B)朱子式格致工夫是以「行動者沒有本有的道德判準/空無道德內涵的(認知)心」為前提的實踐工夫。此條件句蘊含:朱子式格致工夫是「認知型態」的工夫,而此條件句的成立勢必導致朱子的道德理論面臨兩個問題:(1)若「心」僅是空無道德內涵的認知心且無本有的道德判準,則心如何判斷其(在學習中)所認知到的是「道德之理」,而不是其他的非道德或違反道德的東西。(2)行動者可能會因為錯誤的認知,以致無法保證他能夠作出正確的道德判斷與行動。對此二問題,本文試圖論證,(P1)朱子肯定心本有(非自外得)的常知(對道德的通常理解);(P2)朱子式格致工夫是以「常知」為基本前提的實踐工夫;(P3)行動者須透過道德反省的格致工夫——從「常知」上升至「真知」——以給自己「知行一致」的行動理由。如果(P1)(P2)(P3)皆成立,則我們有理由主張:(C)朱子式的「格致工夫」是「反省型態」的實踐工夫,且沒有這兩個問題。我稱這是「朱子式道德反省論證」。
英文摘要
Wang, Yang-ming (1472-1529), a Neo-Confucian philosopher in the Ming dynasty, criticizes that Chu Hsi's claim of “ko-chih kong-fu” implies that the hsin (mind;心) and li (理)are not identical. Therefore, the hsin in Chu Hsi's moral theory is merely a cognitive subject without immanent standard of moral judgment. If (A): “that the hsin does not possess immanent standard of moral judgment in Chu's theory” withstands, then (B): the fundamental premise of Chu's ko-chih kong-fu lies in that the hisn is merely a cognitive mind. The establishment with this conditional clause not only means that ko-chih kong-fu is a kind of cognitive kong-fu, but also leads to the following questions for Chu's moral theory. (1): how can one decide/confirm that the principles one acquired from one's own empirical experience are actually ‘moral', but not ‘irrelevant to morality' or ‘immoral'?” (2): one's imprecise cognition of morality may cause one to make unsound moral judgment and thus act immorally. To solve these two problems, I argue that (P1): Chu claims that the hisn possesses immanent “ch'ang-chih (the ordinary understanding of morality;常知)” which is not acquired through epistemic learning. (P2): ch'ang-chih is the fundamental premise of Chu's ko-chih kong-fu. (P3): through ko-chih kong-fu, one has to elevate one's ch'ang-chih to chen-chih(真知)to provide oneself justification for action. If (P1), (P2), and (P3) withstand, then the aforementioned two problems no longer exist, and it is reasonable to claim that Chu's ko-chih kong-fu is a reflective mode. I call it the argument of “Chu's moral reflection”.
起訖頁 49-75
關鍵詞 格致工夫常知真知道德判準道德反省行動理由Ko-chih kong-fu(格致工夫)Ch'ang-chih(常知)Chen-chih(真知)Standard of moral judgmentMoral reflectReason for action
刊名 中正漢學研究  
期數 201612 (28期)
出版單位 國立中正大學中國文學系
該期刊-上一篇 朱子〈仁說〉與「智藏」思想中的仁智圖像及其意義
該期刊-下一篇 「韓國漢學專輯」序言
 

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