CAJ | 학술논문

牟宗三认为陆王心学之主要命题“心即理”是先天分析命题。“心即理”是主客之同一体，具有非对象性，建立在“心即理”命题基础之上的象山之学只能通过非分解方式阐发。非对象性可以通过对象性思维方式得到澄明，所以，由象山之学发展到阳明之学就成为必然。道德之可能性需要两个条件即自律和自由，这些在象山那里都得到具体而真实的呈现。作为主客同一体之“心即理”命题，只能应用于思维领域，要使该命题具有真正的价值，还必须通过“致良知”之实践工夫。
모종삼인위륙왕심학지주요명제“심즉리”시선천분석명제。“심즉리”시주객지동일체，구유비대상성，건립재“심즉리”명제기출지상적상산지학지능통과비분해방식천발。비대상성가이통과대상성사유방식득도징명，소이，유상산지학발전도양명지학취성위필연。도덕지가능성수요량개조건즉자률화자유，저사재상산나리도득도구체이진실적정현。작위주객동일체지“심즉리”명제，지능응용우사유영역，요사해명제구유진정적개치，환필수통과“치량지”지실천공부。
Mou Zongsan thinks that the “mind is reason” is the main statement of Lu-wang’ s philosophy of the mind. It is a priori analysis statement. “Mind is reason”is an integration of subject and object. It has the na-ture of non-objection. Xiangshan’ s academics built on the statement of “mind is reason” must be stated in the way of non-definition. The nature of non-objection can be explained by the thinking method of objection. Then it is inevitable that Xiangshan’s academics developed to Yangming’ s academics. The possibility of morality has two conditions. These are self-discipline and freedom. These appear concretely and truly in Xiangshan’ s aca-demics. The statement of“mind is reason” can only be used in the area of thought because it is subjective and objective integration. We must use practicing way of “Zhiliangzhi”, and then the statement can have its true value.