從「性氣一體」的角度論「橫渠言性」與「船山言性」之異同

Similarities and Differences between Zhang Zai’s and Wang Fuzhi’s Theories of Character and Chi: A Discussion of Character and Chi as a Whole

自理學分出「氣學」一系之後，北宋張載和明末清初王夫之便自然而然地被歸屬於「氣學」一脈。但在楊儒賓將「氣學」分出「先天型氣學」與「後天型氣學」二種類型之後，便可將張載與王夫之歸向於具「復性」工夫之「先天型氣學」。不過，兩人雖皆以「復性」作為目標，但張載論「性」採「即氣言性」的對立性「兼體」觀點，王夫之則以圓融的「同體」觀點論如何「以氣明性」。二人於「性論」上之觀點雖有不一，可是在面對各自時代議題時，卻共同使用了「氣」去破除佛學之「空」與心學之「虛」，這種現象造成二人在思維理路上有著頗為相似之處。因此本文從「性氣一體」的角度去討論二人的「性氣」思想有何異同，再進一步釐清清代義理學重氣不重性之學風如何產生。

Since the chi philosophy became separated from neo- Confucianism, the theories of Zhang Zai from the Northern Song dynasty and Wang Fuzhi from the transitional period between the Ming and Qing dynasties have been categorized under the chi philosophy. Yang Rur-bin further divided this philosophy into pre-created and post-created chi theories, with Zhang’s and Wang’s theories being defined as pre-created chi theories that focus on recovering one’s nature. Although Zhang’s and Wang’s theories share the goal of recovering one’s nature, Zhang focused on one’s character that is uninfluenced by chi, whereas Wang regarded chi as an essential element in the discussion of character. Nevertheless, they both dissected the concepts of“voidness”and“emptiness”in Buddhology from the perspective of chi when they addressed the issues of their respective eras, demonstrating similarities in their thinking. This study explored the similarities and differences between Zhang’s and Wang’s theories of character and chi by examining character and chi as a whole, with the aim of clarifying the reasons behind the increasing focus on chi over character in the rationalism discourse of the Qing dynasty.