從工夫論的角度論陽明哲學中良知與氣的關係

• Published in: Yugyo munhwa yŏnʼgu. 2019, 0(31), , pp.175-191
• Main Author: 李彬
• Format: Article
• Language: Chinese
• Subjects: 유교학
• ISSN: 1598-267X; 2734-1356
• DOI: 10.22916/jcpc.2019..31.175

當前學界對陽明哲學的研究以“良知”爲中心而漸次展開，宋明理學中“理氣”或“性氣”的對立，在陽明心學中被轉換爲“良知”與“氣”的關係。“氣”在陽明哲學中的地位相比宋代理學那裡，有了極大的提高。首先，良知“以其流行謂之氣”命題的提出；其次，對“生之謂性”的重新評價，重申“性即氣，氣即性”，故良知發用不能“外了氣”；再次，“萬物一體”以“同此一氣”或“一氣流通”爲前提。但經過進一步考察我們發現，首先，“致良知”不致力於對治氣稟之雜，而是從本體上做工夫，自然達到“不動氣”的效驗。其次，“萬物一體”的本體論基礎仍然是“良知”，而非一般認爲的“氣”。再次，良知雖不可離氣而言，但終究是良知決定氣，而非氣決定良知。因此，陽明雖然重視“氣”，但他用“良知”吸納“氣”的做法，實際上消解了“氣”的客觀性。 At present, the study of Yangming’s philosophy is centered on conscience 良知. But “conscience” in Yangming’s philosophy is not a purely moral concept, but an ontological concept. In the Neo Confucianism of Song and Ming Dynasties, the opposition between qi 气 and li 理 or qi and “human nature” (xing 性) was converted to the relationship between “conscience” and qi in Yangming’s philosophy. The status of qi in Yangming philosophy has been greatly improved compared with the Song Dynasty. But for Yangming, “extending the conscience” (zhiliangzhi 致良知) is not committed to change qi in the human body, but to extend the conscience itself. The ontological foundation of “all things