摘要
儒家哲学中,"气"是一不可轻忽之元素。以当代新儒家而言,牟宗三先生的哲学思维是道德实践源自本心自立道德法则,这样的思维必然肯定有一超越气、不受气影响且能妙运气之本体,此本体与气构成形而上与形而下两层关系。唐君毅先生则不然。固然他对于心性论十分熟稔,但他也关注"气"之本质特性,因此其论点与他人大异其趣。唐先生在诠释张载的气论时,视气为形上之第一原理;但他在诠释程朱之理学时,气又成了必以理为主导的形而下之气。看似相反的两种见解,实则暗藏一致性的条理:事相之互为隐显即是气之流行之道。这实际是唐先生以通融的姿态解释张、朱二人之学,使这两种体系的理学圆转自如。
Chi is an element which can not be ignorned in Confucianism .In terms of the Contemporary Neo-Confucianism, Mr.Mou Zongsan’s philosophical thinking is that moral practice originates from moral heart , which is followed by an inevitable confirmation of a substance free from the influence of Chi so that substance and Chi constitute relationships metaphysically and physically .Mr.Tang Junyi holds different views from that of Mr.Mou’s.Though familiar with moral practice theory, he is also very concerned about Chi ’s char-acteristic, therefore, Mr.Tang’ s argument is quite different from others .In his explanation of Zhang Zai ’ s philosophy , he thinks Chi is the first principle of metaphysics; while in his interpretation of Cheng and Zhu’ s theories , Chi goes down and becomes physical property .These two opinions seems to be opposite , but in fact , there are a consistent law underlying these opinions：the interchangeablity between visibility and invisibility of the appearance of things is Chi ’ s rule of working .Mr.Tang explains Zhang Zai and Zhu Xi ’ s theories in accommodating attitude and thus makes these two studies communicate without barriers .
出处
《宜宾学院学报》
2015年第3期8-17,65,共11页
Journal of Yibin University
关键词
唐君毅
气论
形而上之气
事相
Tang Junyi
theory of Chi
metaphysical Chi
the appearance of things
