馬浮「六藝統於一心」思想析論

Ma-Fu on the Six Arts

10.29653/LS.199406.0002

楊儒賓(Rur-Bin Yang)

馬浮 ； 六藝 ； 良知 ； Ma Fu ； Six Classics ； liang-chih

鵝湖學誌

12期（1994 / 06 / 01）

21 - 55

繁體中文

在當代新儒家第一代學者當中，馬浮特別注重經學。他一方面採取「形上的、象徵的」途徑解經，另一方面採用王學的基本架構，把「形上的、象徵的」系統收攝到學者的心性上，形成了其經學的總旨歸―「六藝統攝於一心」。這裡所說的「一心」，顯然不是感性或「氣之靈」的心，而是作爲宇宙本體以及人真正主體的宇宙心，亦即良知。他以良知爲六藝的超越依據，以六藝爲良知的展現。馬浮除了接受王學的根本要義之外，其「六藝互攝互入」的主張，顯然也反映了華嚴宗的基本思惟模式。因此，在馬浮的經學裡，沒有一部經典可以和全體切斷，每一部經典都和其他經典相互指涉，同時也都反映了人心之全體大用。

Ma-Pu advocates ”the Six Classics being incorporated in the mind” as the crucial proposition for the Confucianist study of the classics. The proposition is devided into the following subpropositions: 1) the Six Classics comprehend all philosophical schools in the pre-Ch'in period; 2) the Six Classics comprehend all traditional Chinese learnings; 3) the Six Classics comprehend all the learnings; 4) the Six Classics comprehend all the principles in the world. The Six Classics, therefore, become the origin of all elements in Ma Fu's discourse. In comparison with the philological-evidential study of the Ch'ing dynasty, Ma Pu's approach to the classics is basicallly metaphysical and symbolic. Therefore, the Six Classics embody the Tao in the cultural world and then become the symbolic archetypes of the abstract Tao.By applying the metaphysical and symbolic approach to the classics on the one hand, and appropriating the philosophical frameworks of Wang Yang-ming and Has-yen schools on the other hand, Ms Pu constructs his theory of ”the Six Classics being incorporated in the mind”. The mind here, as Mu Pu suggests, does not refer to the sentimental or the cognitive mind, but to the ”original mind, or liang-chih 良知. The Six Classics are the indicator of the ”original mind”, which in turn serves as the transcendental ground of the Six Classics.Ma Fu elaborates farther that human mind is endowed with the faculty of self-expression. It manifests itself in all virtues, which further express themselves in the Six Classics. Moreover, these Six Classics are closely interconnected; each classic implies the other five and thus folly reflects the ”original mind”. In this way, the theory of ”the Six Classics being incorporated in the mind” curries not only metaphysical connotation, but also cultural and moral implications.

1. 復性書院講錄。
2. (1984)。意義。
3. (1987)。名理論。
4. (1965)。蠲戲齋詩全集（上冊）。
5. 宋呂大臨(1981)。張載集。
6. 王夢鷗(1980)。禮記今注今譯（下冊）。
7. 馬浮(1970)。泰和會語。
8. 賀麟(1989)。五十年來的中國哲學。
9. 戴君仁(1963)。重印爾雅臺答問後記。

1. 吳冠宏(2010)。仁心詩興的進路—從馬浮的經學思想到蔣年豐的經學解釋學。臺大文史哲學報，73，37-62。
2. 楊儒賓(2009)。作為性命之學的經學─理學的經典詮釋。長庚人文社會學報，2(2)，201-245。