無善無惡之辯：以管東溟、顧涇陽論戰為中心的探討

The argument of neither good nor evil: a study centered on the arguments between Guan, Tung-Ming and Gu, Jing-Yang

管、顧之辯作為晚明「無善無惡」說的重要論戰之一，在救正流弊的共同指向中，分別從正反持論將問辯導向對「性善」的肯定。持肯定立場的東溟，在「善」與「性」的二重思維中，先將性體抬昇到宇宙根源的地位，並以「至善無善」的超越義將「無善無惡」說反轉為對「性善」說的支持。持反對態度的涇陽，則秉持本體工夫一致的觀點，質疑「無善無惡」說在本體價值義的泯除中導致為善工夫的失落，進而主張「性善」方為本體面目。儘管他們最終並未達成共識，然而，他們在本體詮釋上卻有三大共性，其一是皆以「性善」為最終思想導向；其二是不約而同地將「心之體」過渡到「性體」上，其三是皆從道德論意義上彰顯「善作為性之本質」的不可移易。這表示因應玄虛風尚所引發價值淪喪的現況，問題意識已移轉到「如何確立道德本質以重整倫理秩序」上，於是致思趨向表現出從心體到性體、從無善歸結於至善、從道德主體實踐到客觀天道的提挈的轉變。此意味著晚明學術發展已逐漸脫軌心學，而管、顧在朱、王學之外所嘗試的思想取徑，則與晚明性學趨勢匯流，蘊含了重建倫常意圖的深刻現實意義。

The arguments between Guan and Gu was one of important debates in late Ming Dynasty, which was oriented to the confirmation of “good in nature” from the positive or negative debates respectively aiming at the mutual direction of correcting mistakes. Tung-Ming, who was in positive side, first promoted the noumenon to the root of universe from “good” and “nature” dimensions. He also turned the doctrine “neither good nor evil” into support of “good in nature” through the meaning standing aloof over “supreme good standing aloof over good”. On the other hand, Jing-Yang who was in negative side questioned the doctrine “neither good nor evil” resulting in loss of doing good due to elimination of noumenon by holding the view of noumenon in line with effort. Despite there was no consensus reached, they had three common natures in term of noumenon explanations. First, they were all “good in nature” oriented; second, they both transited the “noumenon” to “nature” in concert without previous agreement; third, they both commended irreplaceable “good is the sense of nature”. It means that they had turned the sense of problems to “how to identify moral nature for reorganization of ethical order” as corresponding with morality decline derived from abstruse and mysterious tendency. Accordingly, the thinking had transformed from noumenon to nature, from standing aloof over good to supreme good, from moral fulfillment to taken by means of God. It means that the academic development in late Ming Dynasty had gradually diverted from school of mine while the thoughts of Guan and Gu bypassing the means of school of Chu and Wang were getting close to the trend of nature philosophy and contained the profound attempt of moral restoration.