耿定向的思想变化及其原因探析

发布时间：2018-10-12 20:17

【摘要】：耿定向是明代思想家,被黄宗羲列入泰州学案。耿定向的思想经历了四个阶段。第一个阶段谨守程朱理学,遵循礼法,循规蹈矩,注重礼制提倡主敬之功。第二个阶段崇尚阳明心学,在这阶段中为学宗旨有些微小的变化又可以分为两个阶段,前一阶段以常知为宗,常知是一种修养工夫,即时时保持警惕的状态,时时收摄不使人心放逸。后一阶段以不容已为宗,不容已既是一种本体又是一种工夫。就本体来说耿定向认为人人先天具有至善的本性,圣人与愚夫愚妇同,就工夫来说耿定向认为外在的欲念偏见容易使人丧失至善本性,因而要经常反身默识,从心之不安处反省自己。耿定向提倡为学要向内寻求,而不从书册上识取,自省便自得。道即在日用生活之中,求道无需涉玄涉虚,童子捧茶处即可见道,体现了泰州学派的平实性。第三个阶段为挽救阳明心学。阳明之学因弟子王畿、王艮而风行天下,又因二人而失天下,后学中有两个变化趋势,一是高谈阔论,空谈心性,逐渐脱离生活走向玄虚,二是提倡当下即本体,不辨别至善本体是否为世情所染,任性妄为,放诞礼法,出现了李贽等异端人物,耿定向对此大加挽救。第四个阶段崇尚佛学。耿定向编写了《异译编》等书,来阐述对佛教的认识,并在思想上专心求道,不关心国事家事,在思想上出家。耿定向思想之所以发生转变是由于受到二弟耿定理及罗汝芳、胡直、周柳塘、史惺堂等人的影响。耿定理最早提出“不容已”作为自己的为学宗旨,后为耿定理所领悟并作为自己的宗旨。罗汝芳的“当下论”,直接影响了耿定向合本体与工夫为一的“不容已”之旨的提出,在修养工夫的简易性上二者极具相似性,都体现了泰州学派的平实性。胡直、周柳塘等经常与耿定向辩学,对于定向的某些重要观点和修养方法的提出具有启发作用。史惺堂个性耿直,经常直斥耿定向,对定向为学为官都有鞭策作用。
[Abstract]:Geng Dingxiang was a thinker in Ming Dynasty, who was included in Taizhou case by Huang Zongxi. There are four stages in Geng's thinking. The first stage adheres to Cheng Zhu Neo-Confucianism, obeys the etiquette, obeys the rules, pays attention to the propriety system advocates the main respect merit. In the second stage, there are some minor changes in the purpose of learning, which can be divided into two stages. In the previous stage, it was often known that it was a form of self-cultivation, and it was a state of vigilance at the same time. It is not easy to take care of one's heart from time to time. In the latter stage, it is a kind of Noumenon and a kind of work. As far as the ontology is concerned, we hold that every human being is born with the best nature, that saints are with fools, and that external preconceptions of desire tend to make people lose their nature of the greatest good, and therefore they must often turn back on their bodies and be silent. Reflect on yourself from the uneasiness of your heart. Gengding to advocate to learn to seek, but not from the book, introspection. Tao is in daily life, the pursuit of Tao does not need to be involved in metaphysics, the child holding tea is visible Tao, reflects the Taizhou school of realism. The third stage is to save Yangming's mind. Yangming's study is popular because of his disciple Wang Ji, Wang Gen, and lost to the world because of two people. There are two changing trends in the post-school study: one is to talk high, talk about the nature of the mind, and gradually break away from life to go to metaphysics, and the second is to advocate the present as the essence. Not distinguish whether the Noumenon of goodness is dyed by the world feelings, willful and perverse, the appearance of Li Zhi and other heresy figures, Geng decided to save this. The fourth stage advocates Buddhism. Geng Dingxiang wrote such books as "Translational compilation" to expound the understanding of Buddhism, and to concentrate on seeking the Tao in thought, not caring about state affairs and family affairs, and becoming a monk in thought. The reason why Geng Ding changed to his thought was influenced by the second brother Geng Theorem and Luo Rufang, Hu Zhi, Zhou Liutang, Shi Xiantang and so on. Geng theorem was first put forward as one's own aim of learning, and later understood by Geng's theorem as one's own purpose. Luo Rufang's "the present Theory" has directly influenced the aim of "not to allow oneself" that Geng orientation is in conformity with Noumenon and Gongfu. They are very similar in the simplicity of self-cultivation, and both reflect the simplicity of Taizhou School. Hu Zhi, Zhou Liutang, etc., often and Gengding dialectics, for some important points of view and cultivation of the proposed methods of enlightenment. Shi Tang personality straight, often straight denunciation of fixed-oriented, for the direction of learning officials have a role in spur.
【学位授予单位】：华中师范大学
【学位级别】：硕士
【学位授予年份】：2011
【分类号】：K248

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