| 摘要: | 中文摘要
本文以儒家的道德德實踐即道德工夫的進路重新詮釋程明道的「一本論」之義理，主要是彰顯「一本論」在程明道的義理的核心意義，以及「一本論」對儒家道德體系的重要性及特殊的貢獻。本文首先說明先秦儒家與宋明儒學乃是一成德之教，即以道德實踐成聖為為核心，而工夫正是儒家用以達成此成聖之目標和聖人的境界所呈現的形上學，即，道德形上學之實義。是以，本文一方面確立儒家成德之教的入手工夫起點是在日常的道德實踐之中，由此展開此成德之教的歷程，最高達到聖賢的位階，全面呈現儒家由工夫所證成的宇宙和生命的實相。
〈定性書〉與〈識仁篇〉是程明道論道德工夫最全面的和最具有創造性的詮釋，也是相應同時代的張橫渠和他最名的學生呂大臨兩人先後在工夫實踐上的問題而來。〈定性書〉是回答張橫渠在工夫上的一個重要困難：「定性未能不動，猶累于外物」，即，在道德實踐工夫上，何以要按性體而行以成聖，卻常受外物的影響而不能成功？本文認為明道是直就積極工夫的方式來回應，指出對治之道是工夫之實踐中達到「內外兩忘」、「無分內外」，「不自私用智」，正如天地(即天道)之回應事事物物而沒有私心，聖人之回應天萬物之情狀而沒有自己的私情，如此，則顯示聖人之工夫可以達至如天地般能秉持大公無私的態度而順萬事萬物之理回應，特別是在激怒之中而得「喜怒之正」，即怒而無不合理之處。本文之分析可證明程明道之工夫正是實踐一本論而來。而〈識仁篇〉所示之工夫路數，首要在「識仁」，由識仁以確立道德實踐之成聖的方向。明道在此所謂「識仁」乃是呈現仁體（仁心）之「覺識」並非知解亦非玄想空談之事，乃是要切切實實按仁心之自我要求、隨時隨處精誠力行於日常生活中。因為仁體（仁心）既已呈現，工夫只是以「誠敬存之」，誠是保持仁心之真實性，而敬是使此一仁心之真實性相續無間斷，因此，「誠敬存之」的工夫使我們的道德實踐持久而不怠，則此仁心愈存愈明，最終使我們能達到聖人的位階。程明道以「仁者」「仁者與萬物為一體」之聖人境界表達「仁體」之實義，此即牟宗三先生借用佛家語所說的「以人表法」之義。
對於明道所言之「一本」，本文採取牟宗三先生的「直貫義」和唐君毅先生的「一體相感」義，由兩個不同的角度來作一更深度的說明，牟宗三先生主要以直貫創生來詮釋之，而唐君毅先生以「一體相感」義作不同的重點詮釋，本文旨在揭示如此「直貫義」與「一體相感」義並存和統貫為一，方能充分領會明道「一本論」之實義，並結合工夫進路的詮釋方法，這是本文的對程明道的儒學義理的一個新的詮釋，由此可以使明道之精要而又圓融的一本論的全幅意義。
綜言之，本文進一步揭示出程明道之「一本論」乃真相應於孔孟圓盈之教之規模而調適上遂的發展，由此充實地發揚程明道學問之義理綱維，不論是客觀面言道體、性體或主觀面講本心、心體，皆圓融地兼備並蓄，而呈現出程明道眾多圓融之詞，如「天人是一」、「道器是一」等圓頓之說法，意味著人與天之區隔與差別已被泯除。但本文也指出，這是說法上差別相的泯除，而非存有論上互相對反的存在的泯除。換言之，程明道在「一本論」之思維脈絡下，將天道、性理之道德的、形而上的實體通過進德修業(心的作用)落實下來，此「心性天是一」已由分解說進至非分解說，其所言之「窮理盡性以至於命，三事一時並了」的工夫更有圓頓化境上是一的「圓教」義。而明道所謂的「善固性也，然惡亦不可不謂之性也」的說法，盡顯對於相互對反的一切法與存在都能圓融並存的「詭譎相即」之義，由此可證程明道之「一本論」確實為儒家圓教之模型，是程明道在工夫與實踐所至之高度義理之體現，不愧為宋明儒共尊之儒者。最後，本文深究程明道之一本論作為一種內在論(interalism)如何提供一個儒家式的道德判斷與道德動力結合的論述，以更展開道德實踐中之實踐理性之新領域。;Abstract
In this dissertation, I make a break-through by employing the moral cultivation (kung fu) approach in the interpretation of Cheng Mingdao’s yi-ben lun(One-Source Theory) so as to expose the core of his Confucianism, and the significance of his contribution to Confucianism for pre-Qin as well as for the Sung-Ming Neo-Confucianism. This paper first gives an account showing clearly that the core of Confucianism is a theory of moral cultivation for one to be a sage with some details of how to practice kung-fu and how it transforms our life into a sage with Confucius as the model. Moral cultivation or kung fu is the practical way for anyone to achieve the status of a sage and the metaphysics that is shown or established by Confucianism, that is a moral metaphysics rather than a speculative one by thinking or analysis. For Confucianism as a theory of moral cultivation, it begins with our moral practice in ordinary lives and by self-conscious practice of kung-fu daily, we start the journey of becoming a self-achieved sage as well as what is the reality of life and the Universe.
The two famous essays by Cheng Mingdao are the dingxing shu and shiren pian, on moral cultivation and its problems, which are presented by his contemporary Zhang Hengqu and his most famous disciple Lui Talin in their practice of moral cultivation. Both are essays expressing Cheng Mingdao’s ideas on kung-fu. In dingxing shu Cheng Mingdao responds to Zhang Hengqu’s question of “while one wants to remain calm and steadiness when doing moral cultivation but one seems forever burden with problems from external source.” In this paper, I take it that Mingdao is offering a strictly positive way of moral cultivation, that is, the best way of countering such disturbances is making our practice achieving the “forgetting both in or outside”, “no separation of inside and outside”, “not being selfish and employing self-regarding intelligence” but acting without any selfish motivations but with justice to all. Especially in face of great furiousness, on could act like sage showing with reason even in such situation. I show how this sagely way of action is in fact in line with the yi-ben theory. Furthermore, in his shiren pian, Mingdao urges us the need to showing how we first know what is ren or ren-xin (the Mind of Ren) so that we make the right moral practice towards the making of sage with our effort. Mingdao makes it clear that this “knowing” is not a kind of discursive or metaphysical way of knowing it as a piece of knowledge or speculation, but the actual practice of ren and acts honestly in line with the truthfulness of our ren-ti or ren-xin(moral mind). That means we have to keep it without intermission. This is called keep ren or ren-xin with respect, so that it becomes the guiding force that leads us ultimately into sainthood. The sage is a person with full-blown realization of ren in every respect. This is what Mou Tsung-san called the personalizing of ren with one’s personality.
We have two main interpretations of Mingdao′s yi-ben lun(One-Source theory). Mou Zongsan mainly interprets it in terms of “the metaphysical and the physical are directly connected and become one in a vertical creative way”(直貫義), while Tang Chun-i′s interpretation emphasizes its “all things in the universal unified with all as one body and there is a compassionate feelingbetweeneach other”(一體相感義), Only by combining these two interpretations can we fully realize the true meaning of Mingdao′s yi-ben lun(One-Source theory). This dissertation give a new interpretation of the philosophy of Cheng Mingdao so as to offer a full understanding of his encompassing and rich theory.
Mingdao′s yi-ben(One-Source theory) truly corresponds to the scope of the perfect teachings of Confucius and Mencius. In the One Source Theory objective Dao-ti(道體) and Xing-ti(性體), and the subjective xin and Xin-ti(心體) are harmoniously integrated into a whole body under the kung-fu teaching and moral practice, such as “Heaven and human beings are one” and “Dao(道) and chi(器) are one” This indicates that the separation and differences between human beings and Heaven have been eliminated. In other words, his One Source Theory presents in a non-analytical way that transcended the analytical divisive way of distinction. However this is the elimination of differences in a non-analytical way of presentation, rather than the annihilation of ontologically opposed existences. Thus in his yi-ben lun, Mingdao integrates the Dao of Heaven(天道), the moral and metaphysical entity of Xing-Li(性理) through moral cultivation (functions of the mind) and hence, xin(moral Mind), xing (human nature性), and Heaven(天) are one is a non-analytical way of presentation of moral metaphysics. He regards the moral cultivation of “exhaustive understanding Li(窮理)，and exhaustive achievement of Xing(盡性) to the Mandate of Heaven(至命) as finished completely in one act. That means in one moral act, we have been successfully done the same thing as a sage though only in a single aspect. However, it leads to the status of sage if we practice such moral cultivation without intermission, we shall finally come to be a sage. Also, Mingdao′s declaration that “goodness is part of human nature, but so is evil” fully demonstrates the meaning of “paradoxical coexistence of the opposites as one”, is a teaching encompassed within his One Source Theory that all mutually contradictory laws and existences can coexist harmoniously as one whole body. This shows that Cheng Mingdao′s yi-ben lun(One-Source theory) is indeed a model of Confucianism′s perfect teaching. Finally, I try to show why and how his theory is an kind of internalism and it provides a Confucian way of explanation of the necessary connection of moral judgment and moral motivation so as to probe further a new way of understanding our moral reality. |
