從神化到清濁：《正蒙》天道論的架構、判準及疑難

From Spirit and Eternal Transformation to Clearness or Turbidity: The Structure, Criterion, and Problem of the Metaphysics in Zhang Zai’s Correcting Youthful Ignorance

「兼體而不累」是《正蒙》天道論的義理目標，此目標有二義：對偏滯之「物」的超越；對「有無」的超越。順第一義，可推衍出「神化—物形」架構。順第二義，則可推出「太虛—客形」架構。《正蒙》的實際理論形態，是以「太虛—客形」架構融攝「神化—物形」架構，神化被放置在太虛之氣一邊來說。影響此種融攝方式的關鍵因素是「太虛即氣」，它將一切存在奠基於氣，而堵絕了在氣之上尋找超越存在的可能。亦因此，氣的清濁成為《正蒙》天道架構的價值判準。「清該濁」的理論，導致了神形之間一定程度的割裂，亦引起程朱「落在一邊」與「以器言」的質疑。

Identifying without partiality is the theoretical objective of the metaphysics in Correcting Youthful Ignorance. This has two meanings: transcending the limitation of two opposite objects and transcending appearance and disappearance. For the former transcendence, there is the structure between spirit and eternal transformation and things, while the latter is based on the structure of the Great Vacuity and objectifications. The actual metaphysical form in this book is based on the latter transcendence, while mixed with the former, wherein the spirit and eternal transformation are integrated with the Great Vacuity. The key factor influencing this mixing is the idea that the Great Vacuity is nothing but material force, which is the basis of the whole being, and there is no possibility of finding transcendental beings outside the material force. Thus, the criterion of value judgment must be the clearness or turbidity of this material force, which forms the theory of clearness loading turbidity. This causes a theoretical gap between the spirit and things, and the questioning by Cheng Yi and Zhu Xi is that the Absolute is inclined to one side and it is material but not the real metaphysical being.