學界對牟宗三(1909-1995)「良知論」之論述多限於「坎陷說」，實則其包含「呈現」與「坎陷」兩面，「呈現」一面常為人所忽視，故二者之內涵及關聯須得闡明。在「良知呈現說」中，客觀面而言，「呈現」之主詞從「元學」、「真體」確定為「理」及心理合一之「天心」；主觀面而言，心從「形下心」轉向「寂照心」、「天心」。在「良知坎陷說」中，又分「認識心」之坎陷與「天心」之坎陷：前者可分別坎陷出「時空相」、「範疇」、「四種定然命題」以及一有機之發展；後者坎陷自身為「識心」以成就知識。良知之「呈現」與「坎陷」可相互轉換，「天心」坎陷出之「識心」，間接地統攝於「良知本心」，為其「權用」。理解「良知論」之完備義，對進一步理解或重構牟學具有重要意義。

Most of Mou Zongsan’s 牟宗三 (1909-1995) views on the “theory of liangzhi 良知” are limited to “the negation of liangzhi,” which in fact includes two aspects: “the presentation of liangzhi” and “the negation of liangzhi.” However, the former aspect is often neglected, so the connotation and relationship of the two must be clarified. In the theory of “the presentation of liangzhi,” the subject presented on the objective side is determined from yuanxue 元學 and zhenti 真體 to li 理 and the heavenly mind (tianxin 天心), while the subjective “mind” is transformed from the “under-metaphysical mind” to the “silent and shining mind” and “metaphysical heavenly mind.” The theory of “the negation of liangzhi” is divided into the negation of the cognitive mind (renshixin 認識心) and the negation of the heavenly mind. The negation of the cognitive mind can lead to the space-time phase, paradigms, four kinds of fixed propositions and organic development, whereas the negation of the heavenly mind negates itself in the cognitive mind in order to achieve knowledge. As for the relationship between the “presentation of liangzhi” and the “the negation of liangzhi,” the two can be exchanged. Elucidating the complete meaning of “the theory of liangzhi” is of great significance to further understanding and reconstructing Mou’s learning.

良知;呈現;坎陷;牟宗三;認識心;天心

liangzhi 良知; presentation; negation; Mou Zongsan 牟宗三; cognitive mind; heavenly mind