王船山氣論系統的道德哲學之成立問題

本文「王船山的氣論與道德哲學之成立問題」，在於研究氣論之下能否成立道德哲學的問題。針對船山的氣論，以為他雖想保持住「理」的地位，而有理氣充凝的觀點，但其實他的「理」仍是後起之名，其實還是落於氣之條理，只有內在性而沒有超越性。
儒家的道德哲學之主流可分為兩種，一是逆覺體證到擴而充之的型態，就是從孟子以來的心學傳統，是由陸象山與王陽明發揚光大，心學的良知本心是有超越性，預設了客觀層面的性與天道。二是主敬窮理到心統性情的程朱理學型態，此系統為理氣二分、心性情三分的型態，不能承認從一超越的本心做工夫，而走向認知主義的道德哲學型態，其做工夫的主體是認知心，實有陷於他律道德或道德動力不足的問題，但其仍可自圓其說。
就船山的道德哲學而言，由於他忌諱於佛教，完全否定形而上與形而下之區分，故他最反對陸王心學，也對理氣二分有所不滿，在他的系統中「心」的地位較不明，不是陸王的良知本心，也非朱子的認知心，他的工夫僅在於保住內心的誠氣丶善氣而已。因此，本文以為他的道德哲學有著做工夫的主體不明確的問題，而這也是氣論思想家共同的問題。

This paper aims to discuss the validity of moral philosophy in Wang Chuanshan’s theory of“Qi.”Although Wang Chuanshan’s theory of“Qi”appears to maintain the status of“Li (principle)'' and embraces the view of the full condensation of“Li”and“Qi,”his notion of“Li”remains a latecomer, a“Li”of“Qi”that is merely immanent and not transcendent.
There are two main streams of Confucian moral philosophy: one emphasizes the process from the manifestation and embodiment of intellectual intuition to its extension. This is the tradition of the school of the heart/mind (Xinxue心學), initiated by Mencius and further developed by Lu Xiangshan and Wang Yangming. The conscience of the school of the heart/mind is transcendental, assuming an objective nature and heavenly principle. The other stream is the Cheng-Zhu school, which highlights maintaining reverent attention and probing the“Li”. This school’s philosophical system argues for the duality of“Li”and“Qi”and the tripartition of“Xin (heart/mind),”“Xing (nature)”and“Qing (sentiments).”Additionally, this school does not acknowledge self- cultivation based on conscience as an ontological mind but recognizes moral cultivation through a cognitive mind, leading to moral intellectualism. This approach can become a form of heteronomous morality and thus encounter issues with insufficient moral motivation. Nevertheless, the arguments and discussions of this school remain justifiable.
Wang Chuanshan’s moral philosophy rejects Buddhism and completely negates the distinction between metaphysics and physics. He objects to the Lu-Wang learning of the heart/mind and is dissatisfied with the division of“Li”and“Qi.”In his system, the status of“mind”is unidentified, neither aligning with the notion of conscience within the philosophical framework of Lu Xiangshan and Wang Yangming nor with the cognitive mind of Zhu Xi’s thought. The aim of Wang Chuanshan’s moral cultivation is simply to maintain the“Qi”of inner sincerity and goodness. Consequently, this paper claims that the role and position of the moral subject for moral cultivation in Wang Chuanshan’s moral philosophy are uncertain, a common difficulty of the thinkers of theory of“Qi.”