马一浮的“义理名相论”
刘梦溪
马一浮的《泰和会语》和《宜山会语》两论著，分别有两篇和六篇以“义理名相”的副题来标谓。虽然这部分内容仍属于“六艺论”的范围，但理念和方法上，实际上是马一浮建构的融通儒佛而又辅以因明之学的新义理学说。如果说《六艺论》的旨趣在于追溯中国学术思想的经典源头，祖述与重建先秦儒家学说的思想结构，“义理名相论”则是马先生独自发明的可以施之于教的对“六艺”义理的阐扬与发明。宋儒的学说就是义理学说，所不同者，宋儒辟佛，马先生不仅不辟佛，反而认为融佛是释儒的不二途径，故笔者以新义理学说称之。“六艺之道”、“六艺之教”和“六艺之人”，是马一浮“六艺”学说的义理内涵及功能构成。“六艺之教”的教化与化成的过程是怎样具体展开的，以及如何运乎一心而能够更好地为受教之人所接受，亦即怎样施教才能育成“六艺之人”，这是“义理名相论”所要回答的问题。
Ma Yifu’s Discussions on Philosophy and the Name & Appearance
Liu Mengxi
In Ma Yifu’s two books of Lectures at Taihe and Lectures at Yishan, there are two and six articles bearing the subtitle of “Philosophy and the Name & Appearance”, respectively. Though belonged to the studies of Confucian classics, those contents are actually a new philosophical theory constructed by Ma Yifu which combines Confucianism, Buddhism, and logic in idea and method. If the studies of Confucian classics aim at dating back to the headstream of Chinese academic thoughts, as well as following and reconstructing the ideological structure of classical Confucianism, the discussions on “philosophy and the name & appearance” are Ma’s invention and elucidation of Confucian philosophy which can be applied in education. The Neo-Confucian theories are just philosophical theories, but the difference is that the Neo-Confucians repudiated Buddhism, while Ma believed that the fusion between Buddhism and Confucianism is the only way to understand Confucianism, so the author views Ma’s theory as a new philosophical theory. The Confucian Dao, education, and people are the philosophical connotation and functional components of Ma’s philosophical theory. The questions that Ma’s philosophical theory should answer are: how the process of humanization and formation of “Confucian education” launches specifically, and how to consider heartedly and nimbly to be better accepted by the educated (i.e. what kind of education could create the “Confucian people”).
