【摘要】 学界通常将蔡清理气论归纳为"理气无先后",认为蔡清取消了实体之理,而这种论断是与其部分文本相矛盾的。传统对"理气无先后"的理解无法解决这种矛盾,还会造成蔡清人性论解析上难以解决至善来源的重大缺陷。实际上,蔡清以"一阴一阳之谓道"取代了理,但又在道、气的层面发掘了二者形上的规定性,最终在理气论和人性论方面形成了三种层次:可以自我规定的"一阴一阳之谓道",只以纯粹形式存在;"一阴一阳之谓道"展现为"元亨利贞",是天道的循环不已;"一阴一阳之谓道"在现实世界的真实展开,是阴阳二气的具体运行。更多还原

【Abstract】 Academic circles used to hold that there was no priority for li(principle)or qi(material force)in Cai Qing’s(1453-1508)discussion on the relationship between li and qi,and contended that Cai denied the existence of a substantial principle.These conclusions,however,are contradictory to part of Cai Qing’s texts.Traditional views that there was no priority for li or qi cannot solve this contradiction and would give rise to difficulties for us to analyze the origin of zhi shan(utmost goodness)in Cai Qing’s theory of human nature.In fact,Cai replaced li(principle)by the"Dao(Way)resulting from the interaction between yinand yang"proposed in the Yi jing,but revealed the metaphysical property of the two,and finally established three levels in the aspects of li-qi and human nature theory:the self-prescriptive Dao resulting from the interaction of yin and yangexists only in a pure form;the Dao resulting from the interaction of yinand yangis unfolded as yuan(beginning),heng(prevalence),li(harvest),and zhen(preservation),which display the cyclical endlessness of the Dao of Heaven;the actual unfolding of the Dao resulting from the interaction of yinand yangin the real world is manifested by the concrete motions of yin and yangforces.更多还原