王夫之实践主体性思想浅析——以《张子正蒙注》为中心的考察

A Brief Analysis of Wang Fuzhi’s Thought on Practical Subjectivity—A Study Centered on His Commentary on Zhang Zai’s Correcting Youthful Ignorance

摘要: 王夫之通过对张载《正蒙》的注释，构建了一个以实践为核心的伦理学体系。其“才性之辨”区分了先验道德本体和经验资质禀赋，将静态的“性”转化为了一种潜能，同时赋予“才”作为实践基础的规定性，为伦理实践奠定了本体论的基础。同时，王夫之通过“尽心”“成身”“礼器”，描绘了一条认识到行动的完整路径，最终要达到的是“诚神合一”的最高境界，以实现“修己安人”“天下和平”的伟大理想。王夫之的实践哲学克服了抽象人性论的局限，将道德转化为动态的、历史的任务，为人的自我实现和社会和谐提供了一条可行路径。

Abstract: Wang Fuzhi, through his commentary on Zhang Zai’s Zheng Meng (often rendered as Correcting Youthful Ignorance), constructed an ethical system centered on the notion of practice (shijian). His critical distinction between “innate nature” (xing) and “endowed talent” (cai) separates the transcendental moral substance from empirical endowments and aptitudes, transforming static xing into a dynamic potential while conferring upon cai the status of practical foundation. In this way, he establishes an ontological grounding for ethical practice. Furthermore, through the concepts of “exhausting the mind” (jinxin), “realizing the self through the body” (chengshen), and “ritual vessels” (liqi), Wang Fuzhi delineates a complete pathway from cognitive recognition to concrete action. The ultimate goal of this practice is the highest realm of “the unity of sincerity and spirit” (cheng shen he yi), whereby the great ideals of “cultivating oneself and bringing peace to others” and “universal harmony under Heaven” can be realized. By overcoming the limitations of a static, ahistorical conception of human nature, Wang Fuzhi transforms morality into a dynamic and historically situated task, offering a viable path for human self-realization and social harmony.