朱熹与王夫之的欲望观分析——以《论语集注》与《读论语大全说》为中心

所谓欲望，包含生理性欲望本能]和满足生理性欲望过程中更好的来实现欲望加欲]及理性的所望希望]等意义。朱熹认为先验具有的道德性和属于人之自然本能的生理性欲望是天理。然而，他指出存在满足生理性欲望的过程中更好的来实现欲望的加欲。在他看来，加欲必然朝向有利于自身的方向发展而成为私欲的根据。与之相反，王夫之认为加欲是一种自然现象。根据王夫之的观点，加欲不是私欲的根源，私欲也不是加欲的直接结果。朱熹想通过消除利己心恢复先验地存在的普遍之道德原理来解决与现实相关的诸多问题。他认为先验普遍的道德原理之存在不是被确认的事实，而是一个信念体系，因此对同意此观点的人可以具有强有力的指导作用，而对不同意此观点的人，有可能成为空谈。王夫之把不断变化的气之运行与人类的生活紧密联系，认为生理性欲望的发现和满足生理性欲望的过程中更好的来实现的加欲和私人欲望的私欲等不应是被排除的对象，而应是被调整的对象。在他看来，所谓人生不是由先验不变的道德伦理构成，生物学的欲望与不停地重新形成的道德原理有机结合，实现公共义的人生。这种观点深刻考虑到不断变化的具体现实之重要性，对生活中必要的物质生产和经济活动等能够作出理论上的贡献。因此，这种欲望观可以说是指向由感性和理性的有机调和而形成的理想世界。

An Analysis on Zhu Xi and Wang Fuzhi＇s Views of Desire --On the Basis of Lunyu Notes and Reading Lunyu

Desire includes corporal desire, the sub-desire in the process of corporal desire＇s gratification （Jiayu）, and rational desire. Zhu Xi regards that moral and corporal desire both are of Tianli. On the contrary, Wang Fuzhi thinks that Jiayu is nat- ural needs. Zhu wants to solve practical problems by eliminating self-cenirism. In his eyes, Xiannian moral is a faith system rather than established facts, to people believing the system, this is of great guidance, while to those unbelievers, it is nothing. To Wang Fuzhi, human＇s activities are closely associated with Qi, and corporal desire and Jiayu should be adjusted instead of being ruled out. Human life is not a rigid pattern consisting of moral, but an organie combination of biological needs and moral codes. Wang＇s this view highlights the importance of changing facts, which provides a theoretical foundation for material pro ducing and economic activities. So this idea is a good blend of the perceptual and the rational.