自由與虚無：從賈寶玉看牟宗三對“名士人格”的雙重判斷

Freedom and Nihility: Mou Zongsan’s Dual Judgment of “Personality of Renowned Elite” in the Case of Jia Baoyu

Abstract

LANGUAGE NOTE | Document text in Chinese; abstract also in English.

牟宗三在論述魏晉名理時，對歷史上的玄學名士作了分類與區别性的評價，認爲彼時出現了一種“名士人格”。除了以阮籍等真實的歷史人物爲代表之外，他還以文學作品《紅樓夢》中塑造的賈寶玉形象爲例，認爲其具有典型的“名士人格”的特徵，亦即因其“逸氣”與“天地之棄才”，體現了一種“藝術境界”和“美的自由”。故牟氏極爲欣賞其審美價值。同時，又“詛咒”其虚無主義的病態及感歎其“道德主體自由”之無法展開。這種雙重判斷既是對其早年以悲劇論《紅樓夢》的拓展，也與其中年時期思考“生命的學問”以及對中國文化精神“盡理”“盡氣”的兩分法密切相關。他一直有一種“寶玉情結”，早年以“悲劇”論《紅樓夢》和賈寶玉，中年以後則以賈寶玉作爲“魏晉人的生命情調”的典型代表，既欣賞其“自然生命”的充沛，又慨歎其“理性生命”的缺失。而他對“生命”這一概念的使用，以及對該概念層次的劃分又體現了一定的猶疑性與不確定性，這又必然導致他對賈寶玉“名士人格”的雙重判斷。

When Mou Zongsan discussed the philosophical discourse of Wei and Jin dynasties, he classified and made differentiating evaluations of renowned scholars of Neo-Taoism in history, believing that a “personality of renowned elite” emerged at that time. In addition to using Ruan Ji and other historical figures as representatives, he also cited the fictional example of Jia Baoyu as portrayed in Dream of the Red Chamber. Mou believes that Baoyu has typical characteristics of a “personality of renowned elite” — in other words, endowed with an “ethereal spirit” and being an “abandoned talent of the world,” he embodies an “artistic realm” and “aesthetic freedom.” Therefore, Mou Zongsan greatly appreciates its aesthetic value. But at the same time, he also “cursed” Jia Baoyu’s nihilistic pathology and lamented his inability to develop the “freedom of moral subject.” This double-sided judgment is not only an extension of his earlier discussion of Dream of the Red Chamber through the theory of tragedy, but is also closely related to his middle age contemplation of the “learning of life” and the dichotomy of “exhausting the Li” and “exhausting the Qi” in the spirit of Chinese culture. He has always had a “Baoyu complex_:” in his early years, he discussed Dream of the Red Chamber and Jia Baoyu through the theory of tragedy; ln middle age, he used Jia Baoyu as representative of the “Wei and Jin sensibility”, appreciating the abundance of “natural life” on the one hand while lamenting his lack of “rational life” on the other. In his use of the concept “life” and his division of its levels, there is a certain degree of hesitation and uncertainty, which inevitably leads to his dual judgment of Jia Baoyu’s “personality of renowned elite.”