论荀子的“解蔽”之方与“治气养心”之术
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摘要
在以"养心"为目标的"心术"当中,荀子所看重的,首先是心能"知道"与如何"知道"。这对等于获得理智德性的精神修炼,而荀子对这一方面的精神修炼的见解,可以分解为前后两个环节:先"解蔽",其次达到"大清明"。除了与理智德性的修养有关的"心术"之外,不曾放弃对儒家传统道德德性之追求的荀子,同样考虑到了与之有关的精神修炼技术,即那些与"气"有关的修养方式。对于后一种修养方式的思考,荀子称之为"治气养心",且相关思考,主要是从矫正性的角度着眼。荀子所谓"治气养心"之术是以改变自己为目标的学习、修身手段,这些技术与荀子所提倡的其他诸如经典学习与礼乐训练一起,构成了他所谓"以美其身"的"君子之学"。
In the "techniques of mind" with the goal of "cultivating the heart", the first thing that Xunzi valued is the ability to "know the Dao" and how to "know the Dao". This is equal to the spiritual cultivation of intellectual virtues, and Xunzi's insight into the spiritual cultivation of this aspect can be divided into two parts: "uncovering" and "big Qingming". In addition to the "techniques of mind" related to the cultivation of intellectual virtues, Xunzi who did not give up the pursuit of Confucian traditional moral virtues also considered the spiritual cultivation techniques related to it, that is, the cultivation methods related to "Qi". Thinking about the latter cultivation method, Xunzi called it "treating Qi and cultivating the heart", and related thinking is mainly from the perspective of corrective. Xunzi's so-called "treating Qi and cultivating the heart" is a means of learning and self-cultivation aiming at changing oneself. These techniques, together with other classics learning and ritual and music training advocated by Xunzi, constitute what he calls "the study of gentlemen" which served for honor oneself.
In the "techniques of mind" with the goal of "cultivating the heart", the first thing that Xunzi valued is the ability to "know the Dao" and how to "know the Dao". This is equal to the spiritual cultivation of intellectual virtues, and Xunzi's insight into the spiritual cultivation of this aspect can be divided into two parts: "uncovering" and "big Qingming". In addition to the "techniques of mind" related to the cultivation of intellectual virtues, Xunzi who did not give up the pursuit of Confucian traditional moral virtues also considered the spiritual cultivation techniques related to it, that is, the cultivation methods related to "Qi". Thinking about the latter cultivation method, Xunzi called it "treating Qi and cultivating the heart", and related thinking is mainly from the perspective of corrective. Xunzi's so-called "treating Qi and cultivating the heart" is a means of learning and self-cultivation aiming at changing oneself. These techniques, together with other classics learning and ritual and music training advocated by Xunzi, constitute what he calls "the study of gentlemen" which served for honor oneself.
引文
[1] 徐复观.中国人性论史[M].上海:华东师范大学出版社,2005.
[2] 牟宗三.名家与荀子[M].台北:学生书局,1979.
[3] 白奚.稷下学研究——中国古代的思想自由与百家争鸣[M].北京:三联书店,1998.
[4] 杜国庠.荀子从宋尹黄老学派接受了什么?[C]//杜国庠文集.北京:人民出版社,1962.
[5] 匡钊.孔子对儒家“为己之学”的奠基[J].深圳大学学报(人文社会科学版),2012(6):27-37.
(1)儒家对于两类德性的可能区分,相关讨论参见拙文《早期儒家的德目划分》,《哲学研究》2014年第7期。
[2] 牟宗三.名家与荀子[M].台北:学生书局,1979.
[3] 白奚.稷下学研究——中国古代的思想自由与百家争鸣[M].北京:三联书店,1998.
[4] 杜国庠.荀子从宋尹黄老学派接受了什么?[C]//杜国庠文集.北京:人民出版社,1962.
[5] 匡钊.孔子对儒家“为己之学”的奠基[J].深圳大学学报(人文社会科学版),2012(6):27-37.
(1)儒家对于两类德性的可能区分,相关讨论参见拙文《早期儒家的德目划分》,《哲学研究》2014年第7期。