“性一”说的提出及其效用——从《成之闻之》“圣人之性”章到《性自命出》“性一心异”说
The Argumentation and Efficacy of “Xing Yi” Discourse—— A Discussion from “The Nature of Sages” in Cheng Zhi Wen Zhi towards “Nature in One,Mind in Difference” in Xing Zi Ming Chu
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摘要: “性一”说的提出及其效用问题，关涉对《成之闻之》“圣人之性”章的重新检讨和训释。此篇竹书应当与《性自命出》篇关联起来考察，它们都持“性一”说，而与修身思想形成对反关系。“性一”说的提出正基于此一对反关系。同时，“性一”说的提出有其形上根据，此根据即是“性自命出”或“天命之谓性”，其前提是排除了气禀的数量差异，而只从天赋的质类来看。“性一”说的重心在其效用上，其发生方式包括两种：一种是对反式的，这见于《性自命出》《成之闻之》的“性—教”说；另一种是顺循式的，这见于告子、孟子和荀子的人性论说。前者的张力很大，而后者则将“性一”说溶解在其人性善恶的判断之中。“性一”说的效用发生方式从对反到顺循的转变，是思想史上的一大进步。“性一”说和“性相近”说都可能是孔子的主张，后者可以看做通往前者的阶梯，而前者可以看做对后者的突破；前者是本说正说，而后者则是方便说。这两说的本旨相同，都指向教化和求己求心的修身实践。Abstract: This article primarily examines the proposition of “xing yi” (“性一”，same nature) discourse and its efficacy,while also reconsidering and reinterpreting the textual issues in the chapter on “The Nature of Sages” in Cheng Zhi Wen Zhi(《成之闻之》).This manuscript should be studied in conjunction with the manuscript Xing Zi Ming Chu(《性自命出》),as both support the doctrine of “xing yi,” in contrast to the theory of self-cultivation.The proposition of “xing yi” is based on this contrast.Moreover,the proposition of “xing yi” has its metaphysical foundation,which is the idea of “Nature emerging from Mandate” or “The mandate of heaven is what is called nature”.The premise of this is the exclusion of quantitative differences in the endowment of qi,considering only the qualitative aspects of innate endowments.The central focus of “xing yi” lies in its efficacy,and there are two modes of manifestation: one is contrasting,as seen in the “Nature–Teaching” doctrine in Xing Zi Ming Chu and Cheng Zhi Wen Zhi,and the other is sequential,as seen in the human nature theories of Gaozi,Mencius,and Xunzi.The former involves significant tension,while the latter dissolves the “xing yi” doctrine within their judgments of good and evil in human nature.The transition of the efficacy of the “xing yi” doctrine from contrast to sequential conformity marks a significant advancement in intellectual history.Both the “xing yi” and “close nature” doctrines may have been advocated by Confucius,with the latter serving as a step toward the former,while the former represents a breakthrough over the latter.The former is the formal doctrine,while the latter is a provisional explanation.The essence of both doctrines is the same,as they both point to moral cultivation and self-reflection in the practice of self-cultivation.
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