义利之辨,既为儒家的传统论题,在现代的意义世界里,也能转出它新的生命和新的形式。论语时代发轫的这一命题,与墨学的对峙与交通,经过董仲舒、程朱一系的补充或补订,兀然在有宋一代朗现出新的气象。水心环绕此命题所下的补正工夫,即是其中的一案。《水心别集》卷三说“崇义以养利,隆礼以致力”,到了水心晚年来了个大的转换,一方面仍是义利并举,另方面则是利先义后,谓之“成利致义”。比照横渠、朱子用“心”来统贯“性”“情”二观念,水心在“义”与“害”的链接间,寻到了一个大写的“利”字:利,既可以是“义”,也可以是“害”,犹一剑双刃,较之“心统性情”,它是“利统义害”。故,就结果言,水心说坦荡地展臂拥抱墨学,却恰好造成对先秦儒义本学统的彰显,与小程子辨明兼别、融通儒墨的理一分殊说,有不二之妙。 Distinguishing between justice and profit is not only the Confucian tradition, but also can turn out its new life and new form in the modern world of meaning. The proposition of the Analects of Confucius era and the confrontation and traffic with the Mohism, after the additions or supplements of Dong Zhongshu and Cheng Zhu, shows a new atmosphere in Song Dynasty. Water heart around this proposition under the amendment, which is one of the cases. “Heart and soul do not set” Volume III said “Chong Yi to Yang Li, Long Li to devote oneself” to the heart of water to a big conversion in the past, on the one hand is still righteousness simultaneously, on the other hand, That “into a profit.” Comparing with the horizontal drains, Zhu uses “heart” to unite the two concepts of “sex” and “affection”, and finds a capital “li” between the “justice” and “harm” The “righteousness” can also be “harming” and is still double-edged sword. It is “righteousness and harm” compared to “heart and soul”. Therefore, as a result, Shuishin said that the magnanimous exhibition of arms embraced Mohism, but it just resulted in the pre-Qin Confucianism and Confucianism of the system to demonstrate, wonderful.