郭晓林

摘要：

阳明的“致良知”体现为一种动态结构，源于良知有其静态和动态两种状态，静态的良知呈现为心之本然状态，表现为“自动态”与相对静态，良知之相对静态和绝对动态之张力是良知“不虑而知”的先天动力，也是“是非之心”的决断根据，这一动态结构是道德发生的初始动力。从“致良知”的层面看，良知的动态结构是个人成德工夫得以落实的前提，“知致”则涵盖良知本体在个人成德路上的两个状态，而“良知自知”阐释了良知动态结构之终极目标就是“知致”，进而，“知致”是良知动态结构下人的自我道德意识之觉醒和自我道德之塑造的完成。

关键词：

良知；致知；动态结构

中图分类号：B248.2

文献标识码：A

文章编号：1000-5099（2018）04-0039-06

WANG Yangmings Dynamic Structure of “Innate Knowledge”

GUO Xiaolin

（College of Philosophy and Social Development， Guizhou University， Guiyang， Guizhou， 50025， China）

Abstract：

Wang Yangmings theory of “innate knowledge（liang zhi）” embodies a dynamic structure， as it stems from the fact that innate knowledge has its static and dynamic states， and therefore the static of innate knowledge is presented as original state of mind￣heart， which appears as “self￣dynamic” and relatively static； the relative static and absolute dynamics of innate knowledge is the innate driving power of innate knowledge to “intuitive know”， and this is also the basis for the decision of “the mind of right and wrong”， The dynamic structure is the initial power for moral generation. The dynamic structure of innate knowledge is a prerequisite for the realization of individual moral cultivation from the perspective of “innate knowledge”， “and realization of moral knowledge” covers two states in the process of individual moral cultivation. The self￣known “innate knowledge” illustrates that the ultimate goal of the dynamic structure of innate knowledge is to “complete self￣expression of moral knowledge in action”，furthermore， “complete self￣expression of moral knowledge in action” is the completion of the awakening of human self￣moral consciousness and the shaping of self morality under the dynamic structure of innate knowledge.

Key words：

innate knowledge； to innate knowledge； the dynamic structure

杨国荣教授曾这样评论阳明的“致良知”过程，“一方面，先天的良知惟有通过致知过程才能为主体所自觉把握，另一方面，致知过程本身又受到良知的制约；‘知与‘致彼此作用，互为前提，呈现为一种动态的统一关系。”[1]在这个过程中，我们必须注意两个问题：其一，良知是静态的还是动态的？即如阳明所言“性元不动，理元不动”，良知是性，也是理，则可否理解为是静态的？但是良知既然要为主体所把握，且是“不虑而知”和“无知无不知”的，它又必然要参与到人的具体认知活动和道德意识活动中，这是如何实现的？其二，如果是动态的，要在何种意义上理解这种动态，且它与“知致”之关系为何？这是理解人为何能够致知的前提之一。

一、良知的静态与动态