主靜變革中的天道映照──以陽明良知天道一體觀為視點

Reference to Dao of Heaven in Evolution of Tranquility Skill—From the Perspective of Innate Knowledge and Dao of Heaven Becoming One of Wang Yang-Ming

本文以還原王陽明良知實踐結構為核心，試圖透過工夫實踐所映照之天道內涵，說明陽明的天道觀不僅與道德主體有關，同時，我們也可透過良知睿智之透發，掌握到天道或萬物皆為良知所造。在良知天道一體觀下，天道與人身一樣，其內在皆有一主宰存在，而此主宰便是作為創造萬物之良知，吾人的良知與天道的良知，其本質相同，因此就認識上雖可分天與人或萬物，實質上就陽明而言，天人一體而不可分。所以陽明的天道觀可以是道德主體的創造，同時也可以是宇宙客觀本體的存在。
研究方法上，筆者透過程朱對周敦頤主靜說的修正與主敬說的重構，鋪展陽明在此學術背景下面對主敬說的態度及觀點，繼而在修正過程中重新賦予主靜說無欲本體的形上高度。在此主靜說的變革過程中，從文獻上雖然可以看出良知因可涵攝周敦頤定靜工夫的實踐邏輯，但為了證明此種內在連結，筆者以陽明「良知即是未發之中，即是廓然大公、寂然不動之本體。」為論述架構，以義理分析方式，顯明了論述間的實踐邏輯連結。
經由上述文本結構分析，筆者進一步針對致良知進行工夫論展開。透過張亨說法，找到陽明上溯主靜說乃至孟子集義的實踐路徑。在此過程中筆者發現陽明致良知所銜接的集義養氣思想，其論域正可以開展出天道論述之內涵。在此基礎下，筆者根據近幾年研究，特別援用《管子》精氣說與良知說比對，發現兩者所論述形式有其類似性，因而筆者一方面藉此呈現良知睿智的明照，一方面透過此良知之「明」，強化陽明論述人心是天淵，天人一體而以良知為萬物本質，並以良知為萬物主宰的天道義涵。

The study aimed to restore the core of practical structure of Wang Yang-Ming’s extension of innate knowledge through the meaning of Dao of Heaven referred in the practice of the skill. It illustrated that Wang’s Dao of Heaven was not only created by the main body of morality, and that it could command that Dao of Heaven or living creatures were created by innate knowledge through the explicit comparison of innate knowledge and wisdom. From the perspective of innate knowledge and Dao of Heaven becoming one, the inner of Dao of Heaven was dominated just like a human body. The thing that dominated Dao of Heaven was innate knowledge, creator of living creatures. Our innate knowledge and that of Dao of Heaven were identical in nature. Therefore, it could be divided into Heaven and humans or living creatures. Substantially, Heaven and humans were one that was not separable to Wang Yang-Ming. Therefore, Wang’s perspective of Dao of Heaven could be the creator of the main body of morality and the existence of the objective being of Dao of Heaven.
With respect to the research method, the author unfolded Wang Yang-Ming’s attitude toward and viewpoint for the theory of respect in the academic background through Cheng Yi, Cheng Hao and Zhu Xi who revised the theory of tranquility of Zhou Dun-Yi and reconstructed his theory of respect and interpreted the metaphysical attitude of feeling tranquil without desire in the process of the revision. In the evolution of the theory of tranquility, the study found out that although innate knowledge could include the practical logic of Zhou Dun-Yi’s Dingjing skill in documents, the author focused on Wang Yang-Ming’s notion of“innate knowledge is human emotions that have not been unveiled and is the selfless and still main body”to prove this kind of inner connection. Additionally, she restored the connection of practical logic among arguments with the method of doctrinal analysis.
After conducting analysis for the structure of the text in the previous section, the author further unfolded the study in light of the practical structure of the extension of innate knowledge. Based on the argument of Zhang Heng, the author found the practical path of Wang Yang-Ming tracing back to the theory of tranquility and Mencius’cultivation of a sense of justice. In the process, she found the argumentation of cultivating a sense of justice and nourishing qi connecting with Wang’s extension of innate knowledge could unfold the meaning of Dao of Heaven. Based on this, the author adopted the theory of essence of qi mentioned in Guanzi to compare it with the theory of innate knowledge and found the two were quite similar in the style of argumentation. Therefore, she presented the explicit comparison of innate knowledge to wisdom on one hand, and on the other hand, she fortified that the human heart Wang stated was like a distance between Heaven and the Earth through the“explicitness”of innate knowledge where Heaven and humans became one. Innate knowledge was the nature of living creatures and the meaning of Dao of Heaven that dominated living creatures.