本文選題：牟宗三 + 良知自我坎陷��； 參考：《山東大學(xué)》2017年碩士論文

【摘要】：牟宗三先生的"良知自我坎陷"說,旨在從傳統(tǒng)心性之學(xué)開出現(xiàn)代民主與科學(xué)的新外王,學(xué)界對這一"非常異議可怪之論"聚訟紛紜、莫衷一是,也有相當(dāng)多的基礎(chǔ)研究�？偨Y(jié)梳理和重新理解""良知自我坎陷"說,對推動中國哲學(xué)發(fā)展、加強中國文化建設(shè)有重要的意義。牟宗三"良知自我坎陷"說的發(fā)展歷程,可分為早、中、晚三期:40年代末是"良知自我坎陷"的提出階段,牟宗三主要在認識心的形上根源和內(nèi)在構(gòu)造的角度使用"自我坎陷"概念;50年代,牟宗三將"自我坎陷"概念擴展到歷史文化領(lǐng)域,主要從文化根本精神的轉(zhuǎn)折、認識主體與政治主體的開出兩方面進行闡述;60年代往后,牟宗三以陽明心學(xué)融會康德哲學(xué),建構(gòu)起"一心開二門"的兩層存有論體系,從存有論上深化了"良知自我坎陷"說。"良知自我坎陷"是牟宗三的兩層存有論體系的內(nèi)在環(huán)節(jié),本文先厘清認識心與對象這一認識論的基本對偶性,以及良知自我坎陷的基本過程,在此基礎(chǔ)上再展開兩層存有論的,并內(nèi)在于"一心開二門"的兩層存有論格局中對"良知自我坎陷"說進行討論。識心之執(zhí)在"良知自我坎陷"說中有重要地位。牟宗三認為,識心,或說心覺,是一同質(zhì)的等流,它的客觀化之所以可能的依據(jù)是超越的統(tǒng)覺,統(tǒng)覺活動是對象化的活動,有縐起現(xiàn)象和了別對象兩個方面。但超越的統(tǒng)覺活動之所以可能,是因為自我意識的先驗統(tǒng)一性,此即心覺自身之自執(zhí)自持,認識心有執(zhí)性,即有我相,亦即為"形式的有"。因此,心覺有三個基本涵義:等流義、自執(zhí)義(自覺義、本執(zhí)義)、統(tǒng)覺義(覺他義),此三義相即為一,皆表示此根本執(zhí)。識心之執(zhí)將自身展開為不同形態(tài)的認識機能,同時虛即于物自身縐起現(xiàn)象,即建立起執(zhí)的存有論。在牟宗三的"一心開二門"體系中,識心之執(zhí)和執(zhí)的存有論,為其上的知體明覺和無執(zhí)的存有論所籠罩。儒家的知體明覺(道德理性),有截斷眾流、涵蓋乾坤、隨波逐浪三義,前兩義可由陽明心學(xué)"心即理"、"心外無物"兩個命題來表達,由此兩命題,牟宗三從康德哲學(xué)的角度提出兩組論證,第一組從自由意志和道德覺情入手,第二組從現(xiàn)象與物自身的超越區(qū)分入手,證成儒家的知體明覺(智的直覺),建立起無執(zhí)的存有論。識心之執(zhí)縐起現(xiàn)象,為執(zhí)的存有論,知體明覺朗現(xiàn)物自身,為無執(zhí)的存有論,兩層之間的關(guān)系,可以"內(nèi)在超越"來表達,是開決了現(xiàn)象界和本體界的超越的區(qū)分而為圓融相即。因此,知體明覺必即于識心之執(zhí)而為知體明覺,故為"內(nèi)在超越"的自由無限心,牟宗三說"人雖有限而可無限",即表示"人必即于有限而為無限"。因此,知體明覺可有兩種作用:當(dāng)下呈現(xiàn),朗現(xiàn)物自身,開無執(zhí)的存有論,是其經(jīng)用,自我坎陷、自執(zhí)其自己而為識心之執(zhí),進而縐起現(xiàn)象,開執(zhí)的存有論,是知體明覺之權(quán)用,此即是"一心開二門"。因此,"良知自我坎陷",就是在圓融相即的知體明覺之中打開超越的區(qū)分,轉(zhuǎn)出內(nèi)在面的識心之執(zhí),但既在圓融相即之中,則"自我坎陷"這一執(zhí),即是不執(zhí)之執(zhí)也,實際上仍是內(nèi)在于傳統(tǒng)哲學(xué)的圓教義理之中的。
[Abstract]:Mr. Mou Zongsan's "conscience self negation, from traditional literature to a new country of modern democracy and science, scholars of the" very strange objection to the theory "in basic research has, unable to agree on which is right, quite a lot. Summing up and re understanding of" conscience self negation "to promote the development of philosophy, Chinese, strengthen culture construction has important significance." China Mou Zongsan's self negation of conscience "development that can be divided into early, middle, late in the three period: at the end of 40s is" conscience self negation "of stage, Mou Zongsan mainly rooted in the understanding of the shape of the heart and inner the view of constructing" self negation "concept; in 50s, Mou Zongsan will" self negation "concept is extended to the field of history and culture, mainly from the basic spirit of cultural turn, a knowing subject and political subject elaborated in two aspects; after 60s, the Yang Ming Mou Zongsan Learn mix of Kant's philosophy, construct "heart to open two" two layers of ontology from the ontology system, deepen the "conscience self negation." conscience self negation is the intrinsic link of Mou Zongsan's two layer ontology system, this article first clarify the understanding of heart and object of this epistemology the basic duality, the basic process and conscience self negation, and then start the two layers of ontology, and in the "heart to open two" two layer ontology pattern of "conscience self negation is discussed. In order to" know the heart of conscience self negation in an important position. Mou Zongsan think, know the heart, or the heart felt, is a homogeneous flow, its objective is based on the possibility of Transcendental Apperception, apperception activity is the object of activity, there are two aspects of the phenomenon of crepe and other objects. But the Transcendental Apperception activity is possible, because of self consciousness 鐨勫厛楠岀粺涓，

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