Hou Ju 後具 or Ben Ju 本具?: A Reinterpretation of Zhu Xi’s Proposition “Xin Ju Zhong Li” 心具衆理

“心具衆理”是朱子處理“心與理”關係的重要命題之一, 朱子在《四書章句集注》中提出該命題，此後又在《文集》、《語類》中有許多相關的詮釋, 直至朱子去世前的晩年還對此命題有諸多論述。對此命題, 學術界已有一定的注意, 但因衆學者對朱子學的理解和關注的重點各有不同, 以至最終詮釋的結果有所分岐, 大致以牟宗三的“後外具說”、唐君毅的“能具內說”、錢穆的“後內具說”以及陳來的“本內具說”爲代表。從基本立場來看, 牟、錢都是“後具”, 與唐、陳的“本具”形成鮮明立場；幷且牟之“外具”與唐的“具內”、陳的“內具”也形成明顯差異。本文通過對朱子相關文本的梳理, 發現“心具衆理”本身蘊含了兩個向度的涵義, 一是心未發而爲中時, 理本內具於心的狀態, 此是“結構義”；二是心爲知覺全體時, 能將理具于內而居主宰地位, 此是“功能義”, 幷且在朱子處, 結構義優先於功能義。但無論從哪一種向度上言說, “心具衆理”這一命題都是限於存有層面言說, 幷未走向工夫層面。 “Xin ju zhong li” 心具衆理 is one of the important propositions of Zhu Xi 朱熹 to investigate the relations between mind (xin 心) and principle (li 理). Zhu Xi first proposed this term in the Sishu zhangju jizhu 四書章句集注, and later further elaborated it in the Wenji 文集 and the Yulei 語類, and even till the later years before his death. As it has had much attention from the academia, because of scholars’different understandings and focuses on studying Zhu Xi’s thinking, the results of the final interpretations became divergent. There were Mou Zongsan’s 牟宗三 “hou wai ju shuo” 後外具說 which means principle is embraced by mind through practices, Tang Junyi’s 唐君毅 “neng ju nei shuo” 能具內說 means the mind originally has the ability to embrace principle. Qian Mu’s 錢穆 “hou ju shuo” 後具說 means principle embraced by mind as oneness through acquired practices. Chen Lai’s 陳來 “ben nei ju shuo” 本內具說 means principle is innately and originally embraced by mind. Basically, Mou and Qian both suggest “hou ju” while Tang and Chen took a stand on “ben ju” 本具. Also, Mou’s “wai ju” 外具 shows significant contrast against Tang’s “ju nei” 具內 and Chen’s “nei ju” 內具. It can be found that the meaning of “xin ju zhong li” contains two dimensions by researching through a combination of Zhu Xi’s related texts. First is called “jie guo yi” 結構義 meaning when mind is in the undisturbed status, principle is innate together with mind as one,. Second is called “gong neng yi” 功能義 meaning when mind is the entity with complete consciousness, it has the ability to become dominant and embrace the principle into itself as one. In Zhu Xi’s works, the “jie gou yi” takes precedence over the “gong neng yi.” However, no matter from which direction it is examined, Zhu Xi’s proposition of “xin ju zhong li” is confined to the ontological level rather than the practical level. [Article in Chinese]