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| 文章编号：1672-3104(2021)03-0050-09 |
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徂徕、船山尚“器”重“习”的倾向及其意义 |
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刘莹 |
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（北京大学外国语学院，北京，100871） |
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| 摘 要： 荻生徂徕和王船山的“制作”说，都不约而同地表现出一种尚“器”与重“习”的倾向。徂徕的工夫论主张由“外”而“内”地“仿效”，其途径是“制器”与“以习言性”；船山则格外强调“天下惟器”和“习与性成”。他们重“器”的目的不在于“器”本身，而在于通过外在之“器”来习养内在之“德”，久与之化，不假勉强而其德自备。这可以视为对程朱、阳明等传统道学由内向外的思维方式进行的颠覆式变革，不仅大大加强了儒学修养工夫的可操作性，亦避免了心与物之间易于断裂之弊，而这本身也是“习与性成”的题中之意。就此而言，如果传统道学的主流是前近代式的先天预成式人性论，那么其式微则预示着后天习成式人性论的登场，同时也体现出儒学内部自身孕育出来的新的发展动向。 |
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| 关键词： 荻生徂徕；王船山；制作；器；习 |
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Ogyu Sorai and Wang Chuanshan’s tendency to attach importance to “Qi” and “Xi” and its significance |
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LIU Ying |
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（School of Foreign Language, Peking University, Beijing 100871, China） |
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| Abstract: Both Ogyu Sorai’s and Wang Chuanshan’s theories of “Zhi Zuo” coincidentally show the same tendency of valuing “Qi” and “Xi”. Sorai’s theory of cultivation advocated “imitation” from “the outer” to “the inner”, whose way is to “produce instrument” and “cultivate nature with Xi (nurture)”, while Chuanshan emphasized “all things in the world being only instruments” and “developing human nature by learning”. The purpose of their emphasis on “Qi” is not the “instruments” themselves, but cultivating the inner “virtues” through the outer “Qi”. As time passes, it is natural to acquire virtues without being forced. This can be regarded as a subversive reform to the thinking mode from “ the inner” to “the outer” by traditional Neo-Confucianists such as Cheng Zhu and Yang Ming. It not only greatly enhances the operability of Confucian cultivation, but also avoids the disadvantage of easy break-up between mind and object. And this is also the implied meaning of “acquiring human nature by learning”. In this regard, if the pre-modern theory of the innate pre-formed human nature is the mainstream of traditional Neo-Confucianism, then its decline indicates the emergence of the acquired theory of human nature through nurture, and also reflects the new development bred in Confucianism itself. |
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Key words: Ogyu Sorai; Wang Chuanshan; Zhi Zuo; Qi(器); Xi(习) |
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