牟宗三先生认为朱熹是泛认知主义,判定其学理没有活动性,不能产生道德实践。我们不是从道德形上学,而是从道德动机结构的角度来展开讨论。一方面,有足够的文本证据证明朱熹晚年与心学并非格不通,同样重视“即存有即活动”;另一方面,朱熹所论之“知”尤其是“真知”包含了发动道德行为所需要的情意欲等要素,与行的工夫并非割裂对立。因此,视其为喜爱分解、横摄静涵的泛认知主义系统显然有欠妥当。 Mou Zongsan that Zhu Xi is pan-cognitiveism, judging that his theory is not active, can not produce moral practice. We are not from the metaphysics, but from the perspective of the structure of moral motivation to start the discussion. On the one hand, there is enough textual evidence to prove that Zhu Xi’s later years and psychology are not pervasive, but also attach importance to “existential activities”; on the other hand, Zhu Xi’s “knowledge” and especially “true and false” Contains elements such as the desire and desire needed to launch ethical actions and is not opposed to the line of work. Therefore, it is obviously not proper to regard it as a pan-cognitivist system that loves to break down and crosscut.