論王陽明「良知」概念的演變及其雙重涵義

The Transformation and Ambiguity of Wang Yang-Ming's Concept of Liang Chih

10.29653/LS.199512.0004

耿寧(Iso Kern)

良知 ； 王陽明 ； 意念 ； 道德 ； 現象學 ； Liang chih ； Wang Yangming ； intention ； moral ； phenomenology

鵝湖學誌

15期（1995 / 12 / 01）

71 - 92

繁體中文

本文旨在了解王陽明(1472-1529)的「良知」概念，英文將良知譯成。”innate knowledge”（與生俱來的知識），”knowledge of the good”（善的知識）等等。本文的論題以爲王陽明的「良知」有兩個不同的概念，所以，在他的著作及語錄中，良知有兩種不同的含義：在第一階段（大約到1520年）他所說的良知只有一種意義；後來，他在晚年蘊釀出第二種且更重要的「良知」意義，但第一種意義他仍然繼續使用。在第一階段，王陽明所理解的「良知」概念非常接近《孟子》一書中的含義，如人心向善的先天傾向等。但以後，面對我們如何能從惡中分辨出善性之表現以及同樣構成吾人心理自我中心傾向等問題。大約在1520年，王蘊釀出良知亦即是所有我們的善惡意向之道德本身的或多或少清晰的當下意識。良知的第二個意義是王陽明最後十年的生命中，道德教學的基礎。

This paper tries to understand Wang Yang-ming's (1472-1529) concept of hang chih, translated differently into English as ”innate knowledge”, ”knowledge of the good” or by other expressions. The thesis of the paper is that Wang used two different concepts of hang chih, so that in his writings and recorded speeches this expression has two different meanings: During a first period (until about 1520) he used the expression only in one sense afterwards he conceived a second meaning of it which was more important to him in his later years. Nevertheless he continued to use the expression also in its former sense. During the first period Wang understood hang chih in a sense very close to that in the book of Mencius, i.e. as the innate tendency of the human heart to the good. But later, confronted with the problem, how we are able to distinguish the expressions of this good tendency from the bad, egoistic propensities which form also part of our psychological constitution, Wang conceived, about 1520, hang chih also as the more or less clear immediate consciousness of the moral quality of all our intentions, good and bad ones. This second meaning of hang chih was the basis of Wang's moral teaching during the last decennium of his life.

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