从道德主体到知性主体：论牟宗三“坎陷说”与现代性视域下的“内圣外王”重构

From Moral Subject to Intellectual Subject: On the Reconstruction of “Inner Sageliness and Outer Kingliness” in Light of Mou Zongsan’s Theory of “Self-Negation” and the Horizon of Modernity

摘要: 儒学“内圣外王”的传统在近现代以来受到了西方科技文明的强烈冲击，直接导致了儒学思想的式微。一大批学者一方面意识到强国必须要以西方科学主义为主，一方面又不想儒学以此沉没。因此他们提出各种主张试图在两者之间寻找到某种平衡，既可以发展科学主义又可以推动儒学的现代性转化。为了缓和二者的矛盾，牟宗三提出了“良知坎陷”说。牟宗三从儒学的心性哲学出发，将“良知”概念设定为本体论的存在，而将西方的科学文化统一于其中并置于“内圣–外王”的框架之下，从而将两者分别划归于儒家传统的“内圣外王”概念中。牟宗三通过良知道德心之“内圣”来开出“识心”之“外王”，以此来化解儒学与科学之冲突，从而在发展科学的同时推动儒学的现代性转化与发展。

Abstract: The traditional Confucian paradigm of “inner sageliness and outer kingliness” has been profoundly challenged by Western scientific and technological civilization since the modern era, leading directly to the decline of Confucian thought. A significant number of scholars, on the one hand, recognized that national prosperity must rely primarily on Western scientism, while on the other hand, they were unwilling to see Confucianism submerge as a result. Consequently, they proposed various doctrines seeking a balance between the two—both to develop scientism and to advance the modern transformation of Confucianism. In order to mitigate the tension between them, Mou Zongsan formulated the theory of “the self-negation of conscience.” Proceeding from the Confucian philosophy of heart-mind, Mou posited “conscience” as an ontological reality, while subsuming Western scientific culture within it and situating it under the framework of “inner sageliness and outer kingliness.” In this way, he assigned the two domains respectively to the traditional Confucian concepts of inner sageliness and outer kingliness. By means of the “inner sageliness” of the moral heart of conscience, Mou seeks to open up the “outer kingliness” of the discriminating mind, thereby resolving the conflict between Confucianism and science. In so doing, he aims to develop science while simultaneously advancing the modern transformation and development of Confucianism.