【摘要】 冯友兰认为柏拉图的辩证法有逻辑和神秘两层功用,暗示了中国哲学的部分潜能,牟宗三则试图通过中国哲学的运用突破康德实践理性的形式性。在道德形上学的建构上,牟宗三以性体确立人道与天道的贯通,性体的现实性之一是心体充其极,由此实现仁与仁者、仁心与理性的最终统一,同时以无限智心的润泽体现个体与天道统一的另一面。这种建构呈现出将“於穆不已”之天与宇宙的创生及其流行、个体生命的道德内在性相统一的“内在超越”的特性,以及他所致力的主客观两面的统一性,体系建构中存在的问题是天道流行与气的安置之间的困难。当代中国形上学建构的尝试很多都以牟宗三理性的道德形上学为批判靶标,强调道德实践和社会实践的意义,譬如天的外在性价值和工夫论方面的考量,这些思考都有一定意义,同时存在若干需要继续讨论的问题。如果继续推进当代形上学的理论建设还需要继续展开方法论的反思,继续开展对良知与气关系等思想缺环方面的讨论。更多还原

【Abstract】 Feng Youlan believed that Plato’s dialectics had two layers of function: logical and mystical, while Mou Zongsan sought to transcend the formalism of Kant’s practical reason based on Chinese philosophy. In the construction of moral metaphysics, Mou Zongsan applied the concept of nature-substance( 性 体) to establish the connection between the human way and the heavenly way. One way of realization of nature—substance is the full actualization of the mind-substance( 心体). At the same time, he employed the nurturing function of the infinite mind of wisdom( 无限智心) to reflect another dimension of the unity between the individual and the heavenly reason. This construction exhibits the characteristic of immanent transcendence, unifying the ever-creative heaven and the moral internality of individual life. However, a problem within this systematic construction lies in the difficulty of reconciling the manifestations of the heavenly way with the role of Qi(气). Many contemporary attempts at reconstructing Chinese metaphysics take Mou Zongsan’s moral metaphysics as a critical target, emphasizing the significance of moral practice and social practice, such as the external value of heaven and considerations regarding the theory of selfcultivation(工夫论). While these reflections hold certain merit, they also present several issues that require further discussion, such as the relationship between innate moral knowledge(良知) and Qi.更多还原