CAJ | 학술논문

牟宗三在晚年提出了著名的“真善关的分别说与合一说”。他认为“分别说”的美，是人的“妙慧静观中直感于气化光彩的自在闲适的愉悦”，虽能使人自在洒脱，但因“无道德之提起”，终非本真之美，它很容易使人耽溺消极，有极大弊害。他强调道德主体的根源性和基础性，认为道德主体就是人的审美主体，只有挺立起人的道德生命主体，“践仁以知天”，才会达至“仁者浑然与物同体”，进入真善美“合一”状态的美，这才是最为本真的美和最高的审美境界。从美的“分别说”到“合一说”，牟宗三揭示了一种极具儒学色彩的个人审美的道德进路。
모종삼재만년제출료저명적“진선관적분별설여합일설”。타인위“분별설”적미，시인적“묘혜정관중직감우기화광채적자재한괄적유열”，수능사인자재쇄탈，단인“무도덕지제기”，종비본진지미，타흔용역사인탐닉소겁，유겁대폐해。타강조도덕주체적근원성화기출성，인위도덕주체취시인적심미주체，지유정립기인적도덕생명주체，“천인이지천”，재회체지“인자혼연여물동체”，진입진선미“합일”상태적미，저재시최위본진적미화최고적심미경계。종미적“분별설”도“합일설”，모종삼게시료일충겁구유학색채적개인심미적도덕진로。
In later years, Mou Zongsan made the famous aesthetic viewpoint about ＂ Disintegration and Integration＂, in which heproposed that disintegrative beauty is negative although it is joyful, free and easy, for it has no moral connotation and there are great evils in it while integrative beauty is positive. He stressed that we can＇t discuss the beauty in the epistemology, man should establish the one＇s moral life, and aesthetic activities must be unified into man＇s whole moral activities. The moral is the esthetic judgment road to the highest level of his aesthetics world, which reveals a kind of Confucian moral road to the aesthetics world.