論明儒唐凝菴的「乾元」思想——以未發已發為中心

On the“Qian Yuan”Thought of the Ming Dynasty Confucian scholar Tang Ning-An——Focus on the Weifa-Yifa

《明儒學案》南中王門儒者唐凝菴（名鶴徵，1538-1619）「盈天地間一氣」的「乾元」思想在當代研究中被歸類為「氣學」，也因此被貼上特定的意識標籤而掩蓋思想的豐富性。有鑑於此，本文將凝菴思想放回陽明學的脈絡，並聚焦於陽明後學未發已發論辯的背景中，由分析凝菴的未發已發觀點以開拓氣思惟在陽明學議題的新視野。本文認為，凝菴根據《易傳》的本體宇宙論，並以《中庸》「致中」、「慎獨」工夫作用於宇宙生發根源，而未發已發的關係乃宇宙流行不息。因此，凝菴為「未發主義」者，「一元之氣」的乾元則表現為未發已發體用一源，故能統攝聶雙江「功夫在於致中」與王門諸子「已發未發非有二侯」雙方觀點的背反，並概括為「立本與應感非有二」的關係。

The“Qian Yuan”thought of Tang Ning-An from the Wang School of Nan-Zhong in the Ming Ru Xue An (Case Biographies of Ming Confucians) is often categorized under“Qi Xue”due to his concept of“The Universe Full of Qi (Force)”. However, this classification has led to the oversimplification of his ideas by associating them with specific ideological labels, thus overshadowing the richness of his thought. In light of this, this article aims to reposition Ning-An’s ideas within the broader context of Yangmingism (the philosophy of Wang Yangming) and focuses on the debates surrounding the“Weifa-Yifa”within Wang Yangming’s followers. By analyzing Ning-An’s views on the“Weifa-Yifa”, the article seeks to expand the understanding of Qi-based cogitation in the key topics of Yangmingism. The article argues that Ning-An conducts his interpretation based on the Yi-Zhuan (Commentaries on the Yi-jing) in terms of Onto-cosmological, where“Zhi zhong”(achieving Weifa) is the self-cultivation regarding the“Shendu”(vigilance in solitude) method at the root of cosmic generation and movement. The relationship between“Weifa-Yifa”is thus an unceasing operation of the cosmos. Thus, Ning-An advocates the“theory of Weifa”, and Qian Yuan, as the“the monism of Qi”, manifests in such the way of“Ti yong yi yuan”(substance and function come from the same source).This allows him to reconcile the seemingly opposing views of Nieh Shuang-Jiang’s“Self-cultivation in the Weifa (Zhi zhong)”with the Wang disciples’argument that“Weifa and Yifa come from the same source”. Ning-An summarizes these perspectives into the idea that“li-Ben and Ying-Gan come from the same source”.