“圆教”之“各美其美”：牟宗三哲学的范式转化及其开放意义

徐波

“圆教”之“各美其美”：牟宗三哲学的范式转化及其开放意义

徐波

作者简介: 徐波，复旦大学哲学学院副教授（上海 200433）;

中图分类号: B2

Perfect Teaching: The Paradigmatic Transformation and Its Significance of Mou Zongsan Philosophy

Bo XU

Available Online: 2022-09-20
CLC number: B2

摘要: “大成圆教”是牟宗三早年形容儒家思想的术语，以其“大中至正”对佛老进行贬抑，但之后却不再使用。这种“消失的名词”反映了牟宗三理解“圆教”概念的范式转化。牟氏对圆教的掌握、吸收和消化有一个循序渐进的过程：最初由佛学中来，继而融佛入儒，再跳出儒佛判分，将圆教纳入中国哲学的整体视域中。通过《才性与玄理》《心体与性体》《佛性与般若》等著作，牟宗三从“玄智”“般若”凝练出“非分别说”，又从“性体”“佛性”凝练出“存有圆具”，以此两义赋予“圆教”全新的哲学架构，并最终在《中国哲学十九讲》《现象与物自身》和《圆善论》等晚期著作中将圆教模型视为一个具有普遍哲学意义的公共模型，用以对不同哲学流派的特色进行分析和整合，最终实现圆教“各自纯净，各自丰富，各自限制”的“各美其美”。从圆教这一概念入手，可以对牟宗三晚期哲学的开放性乃至整个现当代新儒学的理论意义有更为全面的认识。
- 圆教 /
- 牟宗三 /
- 儒佛交涉 /
- 存有论
Abstract: Complete Perfect Teaching (“大成圆教”) was a term Mou Zongsan used to describe the “All Holy Completeness” (“大中至正”) of Confucianism, in comparing with Buddhism and Daoism. This term was no longer used by Mou in his later period and thus reflected a paradigmatic transformation of Mou’s thoughts in which he understood the concept of Perfect Teaching differently. Mou first picked this concept from Buddhism and assimilated its core idea into Confucianism, while he was not confined to the discussion on the differences between Buddhism and Confucianism. He developed this concept in the framework of the whole Chinese philosophy. Through Daoist Interpretation of Reason and Metaphysics (《才性与玄理》), Metaphysical Reality of Mind and Nature (《心体与性体》), and Buddha-Nature and Prajna (《佛性与般若》), Mou concluded “undiscriminating speech” from Prajna, “ontological perfection” from the metaphysical reality of nature and Buddha nature, and then established his own system of perfect teaching. In his mature works such as Nineteen Lectures on Chinese Philosophy (《中国哲学十九讲》), Phenomena and Things-In-Themselves (《现象与物自身》), and On Perfect Good (《圆善论》), Mou treated the module of Perfect Teaching as a common module to solve universal philosophical questions. Through the methodology of “purifying oneself respectively, enriching oneself respectively, restricting oneself respectively”, Mou wants to envision a thought system that “appreciating distinct cultural heritages respectively”. From the perspective of Perfect Teaching, we can have a more comprehensive view towards the openness of Mou Zongsan’s philosophy as well as the significance of Contemporary Confucianism.
- Perfect Teaching /
- Mou Zongsan /
- Confucian-Buddhist relationship /
- ontology
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“圆教”之“各美其美”：牟宗三哲学的范式转化及其开放意义

作者简介:徐波，复旦大学哲学学院副教授（上海 200433）

网络出版日期: 2022-09-20

关键词:

圆教 /
牟宗三 /
儒佛交涉 /
存有论

摘要: “大成圆教”是牟宗三早年形容儒家思想的术语，以其“大中至正”对佛老进行贬抑，但之后却不再使用。这种“消失的名词”反映了牟宗三理解“圆教”概念的范式转化。牟氏对圆教的掌握、吸收和消化有一个循序渐进的过程：最初由佛学中来，继而融佛入儒，再跳出儒佛判分，将圆教纳入中国哲学的整体视域中。通过《才性与玄理》《心体与性体》《佛性与般若》等著作，牟宗三从“玄智”“般若”凝练出“非分别说”，又从“性体”“佛性”凝练出“存有圆具”，以此两义赋予“圆教”全新的哲学架构，并最终在《中国哲学十九讲》《现象与物自身》和《圆善论》等晚期著作中将圆教模型视为一个具有普遍哲学意义的公共模型，用以对不同哲学流派的特色进行分析和整合，最终实现圆教“各自纯净，各自丰富，各自限制”的“各美其美”。从圆教这一概念入手，可以对牟宗三晚期哲学的开放性乃至整个现当代新儒学的理论意义有更为全面的认识。

Perfect Teaching: The Paradigmatic Transformation and Its Significance of Mou Zongsan Philosophy

Available Online: 2022-09-20

Abstract: Complete Perfect Teaching (“大成圆教”) was a term Mou Zongsan used to describe the “All Holy Completeness” (“大中至正”) of Confucianism, in comparing with Buddhism and Daoism. This term was no longer used by Mou in his later period and thus reflected a paradigmatic transformation of Mou’s thoughts in which he understood the concept of Perfect Teaching differently. Mou first picked this concept from Buddhism and assimilated its core idea into Confucianism, while he was not confined to the discussion on the differences between Buddhism and Confucianism. He developed this concept in the framework of the whole Chinese philosophy. Through Daoist Interpretation of Reason and Metaphysics (《才性与玄理》), Metaphysical Reality of Mind and Nature (《心体与性体》), and Buddha-Nature and Prajna (《佛性与般若》), Mou concluded “undiscriminating speech” from Prajna, “ontological perfection” from the metaphysical reality of nature and Buddha nature, and then established his own system of perfect teaching. In his mature works such as Nineteen Lectures on Chinese Philosophy (《中国哲学十九讲》), Phenomena and Things-In-Themselves (《现象与物自身》), and On Perfect Good (《圆善论》), Mou treated the module of Perfect Teaching as a common module to solve universal philosophical questions. Through the methodology of “purifying oneself respectively, enriching oneself respectively, restricting oneself respectively”, Mou wants to envision a thought system that “appreciating distinct cultural heritages respectively”. From the perspective of Perfect Teaching, we can have a more comprehensive view towards the openness of Mou Zongsan’s philosophy as well as the significance of Contemporary Confucianism.

“圆教”之“各美其美”：牟宗三哲学的范式转化及其开放意义

作者简介: 徐波，复旦大学哲学学院副教授（上海 200433）;

Perfect Teaching: The Paradigmatic Transformation and Its Significance of Mou Zongsan Philosophy

计量

通讯作者: 陈斌, bchen63@163.com

“圆教”之“各美其美”：牟宗三哲学的范式转化及其开放意义

作者简介:徐波，复旦大学哲学学院副教授（上海 200433）

English Abstract

Perfect Teaching: The Paradigmatic Transformation and Its Significance of Mou Zongsan Philosophy

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“圆教”之“各美其美”：牟宗三哲学的范式转化及其开放意义

作者简介: 徐波，复旦大学哲学学院副教授（上海 200433）;

Perfect Teaching: The Paradigmatic Transformation and Its Significance of Mou Zongsan Philosophy

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通讯作者: 陈斌, bchen63@163.com

“圆教”之“各美其美”：牟宗三哲学的范式转化及其开放意义

作者简介:徐波，复旦大学哲学学院副教授（上海 200433）

English Abstract

Perfect Teaching: The Paradigmatic Transformation and Its Significance of Mou Zongsan Philosophy

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