王廷相心性思想研究

【作者】 李世凯；

【导师】 李存山；

【作者基本信息】 中国社会科学院研究生院 ， 中国哲学， 2012， 博士

【摘要】 王廷相（1474‐1544），字子衡，号浚川，是明代中期的文学家、思想家。明朝建立后，统治者将程朱理学确立为官方学术，明代前期思想界呈现出“此亦一述朱，彼亦一述朱”①的局面。明初学者笃实践履，多在朱学的范围内进行发挥，但其中已经表现出由朱学繁琐的格物穷理转向内在身心体悟的倾向，在讲求经典学习的同时，也并不排斥“本心”、“涵养良心”之类的观念。到明代中期，思想界出现一些新的特点，《四库全书》的编纂者认为，“弘正以前之学者惟以笃实为宗，至正嘉之间乃始师心求异”，②这种“师心求异”的说法恰当地指出了明中期思想界的状况。这一时期，从文学发展史上看，出现了以李梦阳、何景明为首的文学复古运动，在哲学上出现了以王阳明为代表的心学运动，一种创新求异的思想风气弥漫于知识分子的活动空间中。身处这样一个历史时期，王廷相作为一个“早岁问学，无所师承”③的儒家知识分子，其思想中出现许多“乖僻”、“乖戾”之论④就并不是偶然的现象了。宋代新儒家依据儒家传统经典，主要是《四书》，发展出一套理、气、心、性的思想体系，在对天人性命之理进行深刻思考的基础上，构建理学的价值系统和功夫系统，以解决性与天道相贯通的问题。这一理论创造是明代思想家的问题意识发生、并逐渐展开的思想背景。就程朱理学而言，其体系内部本有理、气分离，心、性不能合一的思想矛盾，随着它日益成为士人学子博取利禄的工具，这种思想体系在克服社会危机、收拾人心方面的作用越来越有限，朱学形而上的思维建构与人的心性修养间的隔膜感也在逐渐加深。为了解决如何使天理落实于主体之实践的问题，心学运动的代表王阳明提出“致良知”说，将普遍的道德规范与个体的道德意识融合为一，以此发动起内在的道德力量来自我做主，有效地规范主体的行为。作为明中期气学复兴之代表性思想家，王廷相反对德性之知说和良知论，要求以外在的道德规范来约束人心，更注重环境在德性形成上的塑造力量。理学家一般都主张人性善，王廷相则认为人性是善恶混杂的，道心人心皆为人性所本有。虽然在一定的意义上王廷相承认人有天生的善性，但并不认为依赖这种先天之善就可成为圣贤，而是要求“以义制情”，“以道裁性”，将自然天成的善性纳入普遍性的道德规范中，并以此塑造人性。王廷相心性论的本体宇宙论基础是元气实体论。王廷相以一气、亦即元气，贯通道体、太极以及太虚等概念，认为太极、元气、阴阳“三者一物”亦即“一道”，道体就是气本与气化的统一，而非太极之理。在理气关系上，王廷相认为无气则无理，“万理皆出于气，无悬空独立之理”，①理只是气之属性，若无气则理只是“虚而无著”者，不能成为造化之本。由此，在人性论上王廷相反对区分“天命之性”与“气质之性”，认为“人、物之性，无非气质所为者”，②性与气相资而有，所谓气质之外还有本然之性的看法是宋儒之“大惑”。就人性的善恶而言，王廷相认为气聚成形之后才有善恶之性，仁义礼智之性“皆人之知觉运动为之而后成也。”③基于这种看法，王廷相主张人性是一个发展的过程，人的道德属性是在后天的社会生活中逐渐形成的，人的道德观念则是人心对社会生活的反映，在人心中，并不先天地存在道德理性。王廷相认为善恶之性是形、心之后才有，这在心性关系上实际上是主张了心先性后，这一观点既不同于程朱、陆王的看法，也不同于某些气学思想家的看法。心在王廷相而言，主要是一个认识论主体，而不是一个道德完满的实体，所以，在修养功夫上，王廷相不主张心学家那样的纯任本心良知，也反对一味地静坐和反观内省，而是要求在对道德原则加以理性认识的基础上，通过切实的道德践履和实际事务的历练，提升主体的精神境界。身处程朱理学的思想影响下，王廷相的心性思想虽有一些方面表现出对前人思想的继承性，但也有自己鲜明的特点，正是这些特点使得王廷相的心性思想表现出与理学主流思想不相契合的性格，从而在中国传统哲学的发展上做出了自己的贡献。这首先表现在：王廷相不是把性视为现成，不认为性是人生而即有、非习所得的属性，而认为现实人性的形成都有一个发展的过程。因此，王廷相比较重视学习、习练以及环境的影响在人性形成上的作用，这有助于扭转理学中纯内向的、反观内省的为学倾向。其次，在对人性善恶的看法上，王廷相在性气一元论的前提下指出，天之气有善有恶，所以，性亦有善有恶，若以为“人禀天气，故有善而无恶”，这就是“不知本始”之谬论。王廷相在本体宇宙论的基础上否定在“未形之前”即存有至善之性，同时，王廷相注重于从人性的现实表现以及社会的现实变动出发来看待人性，在一种经验的、智识主义的思维维度中认识人性。因此，王廷相要求充分发挥心知之能，以心知之能推进人性修养，这反映出王廷相道德观上的知识论特点，代表了一种以知识理性带动道德理性的思想倾向。最后，王廷相从善对于社会平治所具有的价值角度确定善的内涵，从人的社会性存在角度揭示善的实质，认为善就是人的自然天性中那些能使社会性的主体存在“相生相安相久”的方面，这也是所谓仁义礼智的实质内涵。这种看法不同于道德义务论对道德行为的理解，不是纯粹从主体成圣成贤之内在目的方面确定道德实践的价值，不是仅仅以德性的提升为主体道德实践唯一的目的，而是将道德实践对于主体之社会存在的价值也纳入到对善的理解中，这使得个体的道德行为具有了社会性的、而不仅是个体性的意义。更多还原

【Abstract】 Wang Ting Xiang (1474-1544), who was named as JunCHuan, is a litterateur andthinker lived in the middle period of Ming dynasty. Along with the foundation ofMing dynasty, CHENG and ZHU’s Neo-Confucianism was established as the officialacademic by the dominator. In the earlier stage of this dynasty, conformism toCHENG and ZHU’s Neo-Confucianism is the mainstream of the academic, and thescholar focused on the carrying out of the principle of CHENG and ZHU’sNeo-Confucianism in which they constructed their theory, and the studying of theConfucianism classcis. Meanwhile, the academic also focused on the introspection,and did not reject the concept of “BENXIN”,“LIANGXIN”. In the medium term ofthe dynasty, a atmosphere of pursuit of peculiar and unique prevailed the academia.This trend was consisted of literature innovation, which was lead by Li Meng Yangand He Jing Ming, and XinXue motion, which was lead by Wang Yang Ming. Beingin this special period, Wang Ting Xiang, as a Confucianism intellectual and whoseacademic did not belong to certain school, brought forth many perverse opinionsinevitably.On the basis of the Confucianism classic,《SISHU》, the Neo-Confucianism ofSong dynasty had developed a thought system of LI, QI, XIN, XING, and constructedthe system of axiology and practice according to their thinking about XING andTIANDAO, which was the background of the thinker of Ming dynasty for theirthinking. In fact, there were some contradictions in the CHENG and ZHU’sNeo-Confucianism, and it’s function was really limited in the overcoming of thesocial crisis and the self-cultivation. In order to put the TIANLI into the practice ofthe subject, Wang Yang Ming, as the representative of the motion of XINXUE, set upthe theory of “ZHILIANGZHI”. According to the theory, by means of merging themoral criterion with the moral consciousness, the subject will stir up internal spiritualpower to put the moral principles into practice. On the contrary, Wang Ting Xiang, asa typical thinker of QI monism in the middle period of Ming dynasty, objected to thetheory of DEXINGZHIZHI and LIANGZHI, and claimed that the human nature should be modeled by moral criterion from outside. Generally, Neo-Confucianismasserted that the human nature is goodness, but Wang Ting Xiang deemed that thegood and evil blend within the human nature. In a certain sense, Wang Ting Xiangadmitted that the human is good by nature, meanwhile, he did not think that thehuman will become sages and man of virtue naturally. Wang Ting Xiang claimed thatthe human should be regularized by universal ethics.According to the Wang Ting Xiang’ s ontology of YUANQI, the connotation ofDAOTI, TAIJI and TAIXU is YUANQI, instead of LI. Wang Ting Xiang thought thatLI is the attribute of QI, and its existence depend on QI, thus, QI is the noumenon.Based on the ontology of YUANQI, Wang Ting Xiang objected the dualism of thehuman nature. Wang Ting Xiang asserted that the good and evil of the human naturewill not come to being before the existence of the human, and the moral character ofthe human is formed gradually in the social life, and the mind of the human do notpossess moral reason congenitally. Because Wang Ting Xiang did not think that themind is the moral entity, he claimed that a man should recognize the moral criterion,and put it into practice, and exercise it in the social life, instead of relying onLIANGZHI, in order to promote his moral level.Upon the influence of CHENG and ZHU’ s Neo-Confucianism, Wang TingXiang assimilated some ingredient of CHENG and ZHU’ s Neo-Confucianisminevitably to construct his theory of human nature. At the same time, Wang’ s theorypossessed some characters which was not accord with the stream of theneo-Confucianism. Firstly, Wang Ting Xiang did not think that the human nature ischangeless, and reversely, the forming of the human nature is the consequence ofsocialization. So, Wang Ting Xiang paid attention to the influence of the studying,practice and environment. Secondly, Wang Ting Xiang pointed out that XING isconnected with QI closely, and XING is good and evil. In the meantime, Wang TingXiang discussed the human nature in the ground of the social change, and recognisedit from the position of empirical and intellektualismus. As a result, the cultivation ofthe human nature depend on the cognitive ability. Lastly, Based on the value of thegoodness for the Social management, Wang Ting Xiang illuminated the essence of the goodness, and thought that the goodness means its value for social subject. Thisopinion shows that Wang Ting Xiang pay attention to the social value of the moralpractice of individual, not only personal value.更多还原