牟宗三“良知坎陷论”的四步发展历程及其不足
Mou Zongsan’s Four-Step Development of “Conscience Kanxian” and Its Shortcomings

牟宗三提出的“良知坎陷论”构成了他学术体系中的独特理论，是其思想的核心组成部分之一，贯穿于他的整个哲学框架之中，它不仅是其哲学思想发展的线索，也是其思想深化的重要工具。“良知坎陷”的概念主要表现为四个层层递进的阶段：一是从个人修养(内圣)到社会治理(外王)的转化；二是由探讨事物本质(存在之理)向研究结构形式(形构之理)的过渡；三是情感与道德直觉(仁心觉情)向理智分析(智相)的转变；四是无执着状态下的本体论思考与有执着状态下的本体论讨论之间的互动。每个阶段都在其哲学哲学体系的发展中具有承前启后的重要作用，并展示了逐步内在化、形上化的发展趋势。特别是第二个方面——即从“存在之理”到“形构之理”的演变——明显反映了牟宗三尝试将以科学与民主为代表的“知性”传统与中国传统哲学相结合的努力。尽管“坎陷论”在其抽象层面达到了相当的高度，但在解决诸如“坎陷何以可能”以及如何平衡道德与知识地位等核心问题上仍留有未尽之处。总体而言，虽然牟宗三的“良知坎陷论”为其构建了一个富有创新性的哲学体系，但对于该理论的实际应用及其内部逻辑的一致性仍有待进一步探讨和完善。
Mou Zongsan’s theory of “conscience kanxian” constitutes a unique theory in his academic system, and is one of the core components of his thought, running through his entire philosophical framework, which not only serves as a clue to the development of his philosophical thought, but also as an important tool for the deepening of his thought. The concept of “conscience kanxian” is mainly manifested in four progressive stages: first, the transformation from personal cultivation (internal saintliness) to social governance (external kingship); second, the transition from exploring the essence of things (the reason of existence) to studying the structural form (the reason of form); third, the transformation from emotional and moral intuition (benevolence and consciousness of emotions) to rational analysis (wisdom); fourth, the transformation of non-attachment to the state; and fourth, the transformation of the state of mind to the state of being (the state of mind and consciousness of emotions).Thirdly, the transition from emotional and moral intuition (renxin juexiang) to rational analysis (zhi xiang); fourthly, the interaction between ontological reflection in the state of non-attachment and ontological discussion in the state of attachment. Each of these stages plays an important role in the development of the philosophical system of his philosophy, and demonstrates a trend of gradual internalisation and metaphysical development. In particular, the second aspect—the evolution from “reason of existence” to “reason of form” —clearly reflects Mou Zongsan’s attempts to incorporate the concept of the “reason of existence” into the “reason of form”. Mou Zongsan’s attempt to combine the tradition of “knowing” represented by science and democracy with traditional Chinese