【作者】 陈屹；

【导师】 吴根友；

【作者基本信息】 武汉大学 ， 中国哲学， 2012， 博士

【摘要】 王夫之是应明清之际启蒙思潮而起建构其博大精深哲学体系的早期启蒙先驱之一。他的人性哲学正是在其所处的“天崩地裂”、“海徙山移”的政治变故以及启蒙思潮兴起的时代背景下,面对社会、民族和思想领域出现的新发展、新问题和新矛盾,通过反思、批判和扬弃宋明理学,在新的高度回归到六经、回归到先秦那个充满生机和活力、气象万千的中国哲学智慧的活水源头,返本开新,以人的生存和历史性存在为出发点,建构了一个反映近代人文主义意识觉醒、具有早期启蒙色彩的新形态人性生成哲学。相对于宋明理学以“理”为根本、“性—心—理”的伦文主义道德形上学,王夫之的人性哲学思想实现了从伦文主义到人文主义、从本体论到生存论的范式转换,并系统建构了以“气”为首出、“性—心—身”统一的人性生成哲学。王夫之人性哲学的出发点,既不是天理、也不是心体,而是置“身”于天地之间从事着作器、治器、述器、尽器等实践生存活动的现实个人,让人性在“践形”和“实践”中生成,“依人建极”,最终达到理想人格美的境界。具体而言,王夫之的人性生成哲学通过两个问题建构起来的：一是人性何以可能?二是人性如何展开和实现?人性何以可能?本论文第一、二章围绕这一问题论述。王夫之的人性哲学将理学家高谈的天理、本心、良知等所谓性命之学重新置于人的血肉之躯和人道所开显的生活世界。人性由此获得了生存论的地位,它是有生命个体在天地间最基本的存有方式。这样,儒家传统的“性与天道”问题始终扎根于人生天地间的实践生存活动当中。本文第一章正是从人的生存和实践出发,彰显王夫之人性哲学的生存论转向。首先,王夫之通过人与天地万物“与其事”、“亲用之”的实践生存活动体证了整个生活世界的实有性。他自“人”的实际生存体验而明“天间之有”,自“生而有”而言“天下惟器”,即人的治器实践活动肯定人性的价值以及气化流行的实有天道。其次,人生天地之间,即是生存于气化流行的世界当中,天人统一于生生不息的“气”之生成境域。由此气化世界的阴阳、乾坤、动静、浮沉交相引发的生成运动而成人成物、成身成性。王夫之通过对《易传》“继善成性”说的创造性解释,从天道—继善—成性动态相续的角度,既说明人性是源于天道气化流行所显现的生人之理,又说明人性是凝于天道之精华而成于人身的绝对之善性。最后,天道生人生物是真实无妄、无不合理的,说个“诚”字最为妥帖。但是天道的真实无妄本身又是自在的,天道自身不能自觉,天下器物也不能自觉。因此,只有“诚”是不够的,还需要有“诚之者”。而“诚之者”即是人,人是天地之心。王夫之进而提出“以人道率天道”的挺立道德主体之自我价值的思想。人性虽然源自天道,但人性必须在官天府地、裁成万物的实践生存活动中才能真正成就自我的人性,从而也彰显了天道。所以,人性何以可能的问题,一方面王夫之追溯于天道的继善成性,另一方面他更强调人性是自我在实践生存活动中的不断生成的产物,这正是第二章论述的王夫之继天几、权人几的人性生成论。第二章紧承第一章的内容,从三个层面具体论述人性何以可能问题。第一个层面是王夫之从“天人交尽”的角度阐明人性与天命的关系。在王夫之的人性哲学中,天命表征多样性和差异性的分理,人所受之天命与物所受之天命是不同的。由此,他肯定人是自然界的最高产物,人性在体用方面都具有独特的价值性。人受天命而成身成性的过程中,生人之理所凝成的性心身、情才欲等每一个方面都和禽兽迥异。这就在理论上,不仅凸显了道德理性的完全属人性、真正确立了人道之尊,而且更充分肯定了人之形色、情才、欲望的独特性和合理性。从而就突破宋明理学单纯从道德理性上论人性,而强调人性所具有的在知识理性、艺术和审美活动方面的追求。同时,天命又是自在的、天无心而成命,人性只是来源于天命,但人不是消极被动地承受天命。成就人性、实现天命以至创造自我命运的责任既不在天、亦不在人,而是在于人自身。由此,王夫之提出了“修身以俟命,慎动以永命,一介之士,莫不有造焉”的高扬个人主观能动性的造命思想。第二个层面：王夫之认为人性实现于有血有肉的人身,他反对程朱理学从理气二分的架构来解释义理之性与气质之性的关系,明确表达人性就是气质之性的观点。凡言人性都是身之性,凡言身都是性之身,人的形色气质本身就具有独特的意义和内在的价值。形色气质不是恶的来源,恰好是人成善成性的感性与现实性之依托。第三个层面：王夫之强调身体的活动沟通了天与人、人与物的关系,人性正是在天人之际的“天之几”、人物之际的“人之几”两个相互作用、彼此对生的维度中敞开了人性的意义生成空间。人性不是一个孤立的、已经完成的现成性范畴,而是一个自继“天几”、权择“人几”的时间性生成过程。王夫之创造性的解释中国传统哲学中“习与性成”、“权”、“继”等命题和范畴,为人的自由意志和生存实践智慧敞开了施展的空间。他认为人性的真正价值和意义在于,人对于自己拥有什么样的人性有着最终的决定权和自主权。人性的生成就是人性的自我超越,只要人生在世,人性就永远处在可以自我变革、自我创造的未完成状态。通过前两章的内容,就说明了人性何以可能,既在于天命的日新授予,更在于人后天透过身体活动在“继”、“权”、“习”的生存实践中来塑造自我的人性。相较于宋明理学将人性一归于先天恒存的“天理”、“本心”,王夫之则从生存论视野出发,将人性何以可能的问题归结到感性生命在生活世界中的自主自由的创造性实践生存活动当中。如此,就合乎逻辑地引出人性如何展开和实现的问题,人性如何展开和实现即是人性如何生成的问题。王夫之认为,人性的生成是有血有肉的个人在身体力行的“践形”和“实践”过程中展开,并最终实现为追求真善美统一的理想人格美境界,此是本文第三、四、五章讨论的问题。讨论人性在“践形”中的生成,这是王夫之“以人道率天道”思想的具体落实。王夫之承继和发展了孟子“形色天性”和“践形”的思想,提出了“即身而道在”的尽性践形观,人性的生成就表现为充性于形色气质和情才欲的自践其形的过程。他认为人性不是身体之外别有的实体,性凝身心,人性本身就构成了一个气日以充、形日以长、性日以成的“性—身—心”合一的身体主体生成场。性、心、形色只是从不同的层面表征身体的功能,“形色”彰显人身的生命性和空间性,“心”彰显人身的知觉性和能动性,“性”彰显人身的道德性和主宰性。通过尽性践形的过程,人的身体就超越了禽兽草木而成为性心身有机统一而具有自主能动性的身体主体。所谓尽性践形,即是以性充彻于形色而统合身心,以性行于情才欲之中而恒其心、实其意、正其情、尽其才、导其欲。因此,王夫之反对道学家割裂性、心、身的有机联系,视身体为道德实践障碍而主张遏意、化情、灭欲的观点,他认为身体所表现出的知觉运动、意念、情感、欲望是道德理性得以开展和实现的前提和基础,志与意、性与情、天理与人欲都是互相为体的有机统一关系。王夫之更强调意、情、欲等感性生命需求是身体行为以至人类文明发展和进步的内在驱动力。道德理性不是在身体的情、才、欲之外寻求,它就是人在追求甘食悦色的活动本身中显现出来的自我节制和秩序条理。尽性践形的过程一方面是指身体内部性心身、心性情才的统一,人的身体就整合为拥有自主能动性的身体主体。但所谓尽性践形既不是指一种内在的封闭的纯意识性思辨活动,也不是指一种简单孤立的形体反应或动作表现,性显于形色或情才欲本身就敞开了人置身于其中的生活世界。因此,另一方面,尽性践形又指向了身与事、身与物、身与世界的统一。人性的生成,又总是在厚生、利用、正德的生产和人伦实践中进行。第四章则讨论人性在“实践”中的生成。王夫之从三个方面进行阐述,第一,性心身统一的身体要通过志气交辅、集义养气的过程获得实践的动力和勇气,如此就可以从容地投身于世界。第二,身体的知、能潜能是在能、所互动所构成的实践场中展开为知行活动的统一。王夫之一方面反对道学家离行以为知、销行以入知的观点,强调“知”或“良知”都必须通过身体力行的实际生存体验才能成为“真知”,本质之理要回归到“实有”的生存感性活动当中。另一方面,他将德性的体知和闻见的认知都统一于人的实践生存活动,真正的德性之知必表现为闻见的真知,格物穷理的多闻多见有助于德性之知的体认,从而强调成善与求真的统一；王夫之进而提倡“即事以穷理”的“质测之学”,重视人在社会、人文等科学研究活动中的知性精神,发展出了具有近代科学意义上的认识论思想萌芽。第三,王夫之认为人继天命之性理而凝成心之德性,其最终目的是将人性之所存“实践之”、“推行于物”,将人的本质力量彰显于身、外化于物、通之于天下,通过厚生利用的生产实践、“行于君民亲友之间”的道德伦理实践,最终创造一个充满人道主义精神和人文关怀的礼乐文明之王道世界。人性在“践形”和“实践”中的显现、生成和超越中最终创造出本真的自我和人文的世界。王夫之人性生成哲学的最终旨归,指向了追寻自我生命价值和人生意义、实现真善美统一的理想人格美境界。本文第五章即探讨王夫之“壁立万仞,只争一线”的理想人格美。首先,王夫之明确提出“以人为依”、“依人建极”思想,人生天地之间,不是外在的天理和天命、先验的本心和良知为人和世界立法,而是人为世界立法、为天地古今立法,亦是为人为自身的生命、生活和生存立法。“依人建极”的思想将人提升到天道与自然、人类社会与历史文化的主体和“主持者”地位,这就为其理想人格美的追求提供了坚实的理论基础。其次,理想人格美的自我塑造,王夫之重在立志、养志而持志弘量。立志贞定了自我生命的价值和人生存在的意义,人活在这个世界上就有了终极的依托。坚定自我选择的志向、充分扩充其容纳函受之量,在面对任何恶劣社会环境以及个人成败、得失、祸福等不测或消极因素影响时都能从容不迫、坦然承受,人在精神层面就超越上达到一种志存量弘的高远境界。立志和养志贞定了生命存在的意义,但是,生命价值和意义的追寻不是在静坐体验或收敛身心的内心修炼中获得终极价值而实现的。王夫之强调,存志弘量的生命意义追寻必须是在个人置身于天地之间的“诚于为”、“身任天下”的实践生存活动中实现。因此,他倡导身任天下的豪杰精神,这是对晚明以来个性解放思想在新的时代要求下的一种承继和发展。王夫之认为,人人都能兴发豪杰的生人之气,从而肯定对于意志自由、人格独立和生命尊严的追求是每一个人切身的本真需要。相较于圣贤人格的精英主义,王夫之所谓的豪杰精神已经开启了一种追求平民化独立人格的先河,可以说是近代个性启蒙思想在中国传统文化中的特殊表现。最后,王夫之将中国传统的诗教精神与豪杰人格的塑造联系起来,认为通过“诗教以荡涤其浊心,震其暮气”,从而兴发个人的豪杰之气并进而能够希贤希圣。理想人格美的追求,既是志于人间正道善业的坚贞、又是追求真理的执着,更需要置身于人的艺术化生存当中实现真善美的有机统一。王夫之是诗人哲学家,诗词文赋一开始就融入到他坎坷艰难、波澜壮阔的生命历程当中。可以说,诗就是王夫之生命体验、生存实践的艺术化表达。诗既是其才情神思、家国情怀的真情流露,更是其傲然风骨、独立不羁人格美的真实写照。王夫之的心志和寄怀、理想与抱负,在其“通天尽人”的艺境诗心和“赏心”、“遥感”的顽石之美所彰显的艺术生命中获得了永生!因此,王夫之的人格美,是成善、契真和审美的高度统一而又上升为一种精神之美的超越境界,是无形与有形的有机统一,是人性生成在历史和艺术中的升华!综上所言,王夫之的人性生成哲学自身的鲜明特质在于,它不是宋明的“理学”或“心学”,而是扬弃理学和心学的“入学”。王夫之的人性生成哲学以具体的、现实的人的生存和历史性存在为根基,超越了本体和先验主体的言说方式,强调人性是一个生成的存有。天理也好、道德法则也好,都要回归到实有的人之存在,天理要在人欲中求,“道”要在“尽器”的实践活动中显现,本质要回到人的生存活动中去。如果说,宋明儒在人性论上的道德形上学开启的是一个价值规范的社会和作为道德主体的人,王夫之则承此而开新,其生存论取向的人性哲学则开启了一个开放的社会和一个不断生成和发展的个人。更多还原

【Abstract】 Wang fuzhi is one of the early enlightenment pioneers, whose broad and profound philosophic system is established in the times of enlightenment thoughts of Ming and Qing dynasties. His philosophic theory of human nature is developed in the times of political changes that Ming was replaced by Qing and the rising of enlightenment thoughts. Facing the new development, problems and contradictions emerging from the society, nation and thought domains, by introspecting, criticizing and sublating the Neo-Confucianism, viewing people’s existence and historical existence as a starting point and returning to six-channels in the new high, Wang fuzhi establishes a new philosophic theory of human nature which has early enlightenment characteristics and reflects the awakening of modern humanistic awareness. Comparing with the Neo-Confucianism which is based on "Li" and moral metaphysics of "Xing—Xin—Li" ethics first socialist, the human nature philosophic theory established by Wang fuzhi achieves the paradigm shift from the first socialist ethics to humanism and from ontology to existential-ontology, and systematically constructs philosophy of human nature giving priority to "Qi "and unifying "Xing-Xin-Shen".The starting point of the philosophy of human nature is neither the heavenly principle, nor conscience, but the real people practicing practical-existential activities between heaven and earth, whose aim is to materialize the formation of taking man as the starting point of the human nature in the" Jian-Xing" and "practice" and finally to reach the ideal realm of personality beauty. Specifically speaking, Wang fuzhi’s philosophy of human nature is constructed by exploring two questions:why the human nature is possible, and how the human nature can be developed and achieved?Why the human nature is possible? It is the issue discussed in the first and second chapters of the thesis. The first chapter reveals the existential-ontology transformation of the human nature from the perspective of people’s survival and practice. Wang fuzhi confirms that the whole universe is a world of sincerity of a course of Qi’s transformation flowing through the practical and moral practice of the people. The world is the result of the course of Qi’s transformation flowing which congeals into people’body and goodness nature. Because of the emergence of the people, the heaven and earth acquire the self-awareness, and the meaning of heavenly rule has been revealed. According to Wang fuzhi, human nature stems from the "Succeeding to the goodness of the Nature and forming nature" of natural law. However, he emphasizes more that human nature is the product of practical activities of survival.Following the first chapter, the second discusses the first question from three specific aspects. The first one is to clarify the relationship of human nature and destiny. Wang fuzhi stresses that people has complete moral and rational human nature from fatality destiny, and fully affirms the uniqueness and rationality of people’s perceptual physical, emotion and desire. The thought breaks through the Neo-Confucianism, which discusses the human nature from only the moral reason, and emphasizes the features of human nature in pursuing rational knowledge, art and aesthetic activities. Meanwhile, Wang fuzhi thinks that people don’t bear destiny passively. The achievement of human nature and destiny and the responsibility of creating self-fate is not in the nature, but in themselves. Thus, he puts forward the thought that the " common people " who support the personal subjectivity can assist heaven and create destiny. In the second aspect, Wang fuzhi holds that human nature can only be realized by vivid person, and expresses clearly the view that innate human nature is postnate human nature and people’s bodies have special meanings and inner values. The body is not the source of evil but kind nature. In the third aspect, Wang fuzhi emphasizes that physical activity makes the communication between heaven and people, people and things. Human nature is not an isolated and accomplished category, but is a constant process. Wang fuzhi thinks that the real value and meaning of human nature is that people have a final decision and autonomous right to what kind of human nature people have. The generation of human nature is self-improvement, and as long as one lives, humanity is always in an incomplete status of self-change and self-creation.The first two chapters have explained that the development of human nature is not only due to the grant of destiny, but also because of practical activity. Compared with Neo-Confucianism making the human nature belong to congenital everlasting "justice" and "BenXin", Wang fuzhi owes the development of human nature to creative and practical activities of people in this world. In this way, the thesis logically moves on to the question of how human nature can be realized, i.e. how the human nature is generated. This is what the author discusses in chapter three, four and five.Chapter three discusses the generation of human nature in the " Jian Xing", which is the process of perceptual body filling with moral reason. Through the " Jian Xing" activities, people’s body will transcend the animals and plants to be a" Xing-Xin-Shen" body-subject with independent initiative. Therefore, by opposing that Taoism lacerates the organic connections of " Xing-Xin-Shen" and thinks perceptual body barriers moral practice, Wang fuzhi holds that the consciousness movement, emotion and desire showed by body is the premise and basis of the carrying out and realization of the moral reason. Moral reason should not be sought beyond the physical affection, but in the self-temperance emerging from the activities of pursuing sweet, food, happiness, and sex.On the one hand, the process of " Jian Xing" is the unification of " Xing-Xin-Shen" in the perceptual body. On the other hand, it is the unification of physical activity and the all things in the world, which will be discussed in the fourth chapter. Wang fuzhi elaborates it from three aspects:first, the body gets practical courage and power through Cultivating awe-inspiring spirit", so people can devote themselves to physical activities in the world. Second, physical activity gains unity in the environment for practice consisted of Neng and Suo. On the one hand, Wang fuzhi emphasizes that " Conscience " becomes a "true Conscience " through the process of action; On the other hand, he stresses the unity of pursuing good and true, which digs the spirit of epistemology of human nature and develops epistemological thought germination with modern scientific meaning. Third, Wang fuzhi thinks people’s essential strength should be externalized to the thing ultimately,and eventually creates a civilized world full of humanitarian spirit and humanistic care, through the production practice and the moral and ethical practice.The appearing, generation and transcendence of human nature in the " Jian Xing " and "practice" creates a true self and human world eventually. In chapter five the thesis will discuss final purpose of the philosophy of human generation, which points to pursuing the value of life, self-life meaning and ideal personality aesthetic state realizing the unity of true, goodness and beauty.The personality beauty is a unification of goodness, truth and beauty,and also to be beyond state of spiritual beauty, the organic unity of tangible and intangible, sublimate of human nature in history and art.In a word, the distinct characteristics of Wang fuzhi’s human nature formation philosophy is that it sublates the "human philosophy "of Neo-Confucianism, and emphasizes that human nature is the existence of a generation, through viewing practical man’s existence and historical existence as a starting point, and exceeding the expression way of ontology and transcendent. Not only heavenly principle, but also moral law need go back to the real person’s existence and existing activities. If we say that Neo-Confucianism opens a social value standard and moral body on the moral metaphysics of human nature theory, then Wang fuzhi innovates it and his philosophy of human nature with existential-ontology orientation leads to an open society and the individual of continuous generation and development.更多还原