张锦枝

关键词：北宋五子;意;体用;天人;物我

摘 要：北宋五子关于意的相关探讨表明，意在理学中正逐渐成为独立的概念。他们普遍认为，意具有意见、私意、意念、意欲等义，是天人、物我之间的隔碍。然而，正因为意居于天人、物我之间，是贯通天人、物我的结穴，其自私、遮蔽、阻碍的意涵又必然随之消解，潜在地构成意论在体用方面的两重特质。意作为天人、物我之间的隔碍为表象，而沟通天人内外才更为必然和根本。通过贯通天人内外，此一心意成为人成就内在自我的根据。

中图分类号：B244文献标志码：A文章编号：1001-2435（2021）03-0066-08

On the Essence-Function Duality of Yi in the Thoughts of the Five Masters in the Northern Song Dynasty

ZHANG Jin-zhi（The Institute of Philosophy，Shanghai Academy of Social Science，Shanghai 200235，China）

Key words：the five masters of the Northern Song Dynasty; yi ; essence and function; heaven and man; object and self

Abstract：The discussions on “yi” （will） by the five Neo-Confucians in the Northern Song Dynasty indicate that yi was gradually becoming an independent conception. There was a popular belief among them that yi had implications of opinion，selfishness，idea and desire，which was the bound between heaven and man，and also object and self. However，it is precisely because yi is in the state of in-betweenness that yi is necessary for interconnecting heaven and man，and object and self，which opposes the meaning of yi as selfishness，veil and obstruction，and constructs the duality of the duality of yi potentially. Instead of an illusion regarding yi as the bound between heaven and man，and object and self，yi of connection is more essential. Through communication between heaven and man，internality and externality，yi is the foundation of self-fulfillment intrinsically.

理學意论有其独特的发展脉络。自北宋理学家、朱子以下直至明中期王阳明，普遍承认意是心之所发，有善有恶，意属于发用的层面;到明中晚期，主意论学者从不同方面提出意的主宰力，意为心之所存等等，意为心之所存和主宰的一面才得以揭示出来;至明末刘宗周提出以意为体而达到主意论的高峰。然而，意之体、心之所存和主宰的面向，作为一条潜在的隐形线索，普遍存在于意为所发论者的思想之中。可见，明中晚期的主意论不是作为意论主流的支流异军突起，而是主流意论的厚积薄发，是理学意论发展的必然。

北宋五子的意论作为理学主流意论的肇端，其关于意的问题意识主要来自《周易》《论语》《大学》和《孟子》等先秦儒家经典。在这些不同的经典思想系统中，意的涵义有所不同。大体上有以下几种：一、意义、意思。如《周易·系辞上》说：“子曰：‘书不尽言，言不尽意，然则圣人之意，其不可见乎？……