袁甫《蒙斋中庸讲义》研究

发布时间：2018-01-21 21:39

本文关键词： 袁甫《蒙斋中庸讲义》中庸诚慎独　出处：《湖南大学》2016年硕士论文　论文类型：学位论文

【摘要】：袁甫是陆九渊的再传弟子,其《蒙斋中庸讲义》是《四库全书》四书类中,唯一一部现存的陆门学派的著作。袁氏认为《中庸》一书“无一语非中庸,无一语非性命”,且“天命之谓性”是全书的总纲。所以在《中庸》首章中,他主要对“天命之谓性”一语进行了讨论,得出性不离命、命不离性的结论。此外,袁氏秉承陆九渊心学宗旨,由性和命不分离引申出性、命所包含的内容也是“本心”所固有的。天命之性、“本心”在袁甫看来本就是一体的、同一的。对“中庸”的解释,袁甫也彰显着心学的特色。他用“不差”来解释“中”,不仅表达“不偏”、“无过不及”的意思,还包括“一念不差”的含义。对于“已发未发”的阐释,在杨简不同意用“已发未发”之名时,袁甫却能够承认这种区别,而又将已发未发合于“一”,填补了心学一派在已发未发关系上的讨论。袁甫忠于《中庸》原文,从“鬼神”处开始对“诚”的讨论,也正是从此处引申出“实理”,以解释“诚”。此外,他还叙述了“实”不能完全地表达“诚”的原因所在,同时还深入地探讨了“诚”和“性”的关系。最后,在陆九渊“成己成物”思想的基础上,袁甫将“成己”、“成物”视为一体,得出成己自然就能成物,所以没有先后之分的结论,显现了陆学在此方面的特点。在对“慎独”的讨论中,尤其是解释“独”的言论,袁甫发别人所未发。他对“独”的解释由“念”引出,并从本体的角度加以诠释,明显不同于朱子的“人所不知而己所独知”。在当时可以说独树一帜,与三百年后的刘宗周“慎独”思想相契。《蒙斋中庸讲义》主要以心学的宗旨来诠释《中庸》,显示了陆九渊一派在《中庸》思想方面的特色。此外,他的思想还受到了朱子一派的影响。总的来说,袁甫对《中庸》中的“中”、“已发未发”、“慎独”的理解颇有心得,在这些方面可以说是“自成一家之言”,对今人研究《中庸》具有参考价值。
[Abstract]:Yuan Fu is a disciple of Lu Jiuyuan's repreaching, his "Mengzhai Zhongyue Lecture" is the only existing Lumen school's work in the "Siku Guanshu". Yuan thinks that "the mean" is not a word of the mean. "No word is not life", and "the fate of the nature" is the general outline of the book. So in the first chapter of the mean, he mainly discusses the phrase "the nature of the destiny", and draws the conclusion that the nature does not depart from the life. In addition, Yuan adheres to Lu Jiuyuan's philosophy of psychology, which is derived from nature and life, and the content of life is inherent in the "original heart". In Yuan Fu's view, the "original heart" is one and the same. To the interpretation of the "mean", Yuan Fu also shows the characteristics of the study of the mind. He uses "not bad" to explain "middle", not only to express "not biased". The meaning of "nothing is too much" also includes the meaning of "one thought is not bad." when Yang Chien disagreed with the explanation of "has not been sent," Yuan Fu was able to admit this distinction when he did not agree to use the name "has not been issued." In turn, it has not been issued to the "one", filling the discussion on the relationship between the Xin-Xue School and the school. Yuan Fu was loyal to the original "the mean" and began the discussion of "sincerity" from the "ghosts and gods". It is from here that the "truth" is derived to explain the "sincerity". In addition, he also describes the reason why the "truth" cannot fully express the "sincerity". Finally, on the basis of Lu Jiuyuan's thought of "forming one's own things", Yuan Fu regards "forming oneself" and "becoming things" as a whole, and then comes to a conclusion that one can naturally become things. Therefore, there are no successive conclusions, showing the characteristics of terrestrial science in this respect. In the discussion of "cautious independence", especially in the interpretation of "independence" remarks. Yuan Fufa's interpretation of "independence" was derived from "thought" and interpreted from the angle of ontology, which was obviously different from Zhu Zi's "people do not know and have their own knowledge". At that time, it could be said to be unique. It is consistent with Liu Zongzhou's thought of "cautious independence" 300 years later. "the Lecture of the Middle mean of Mongolian Zhai" mainly interprets "the mean" with the aim of heart study, which shows the characteristics of Lu Jiuyuan's school of thought in "the mean". His thoughts were also influenced by Zhu Ziyi's school of thought. Generally speaking, Yuan Fu's understanding of the "middle", "no" and "cautious independence" in "the mean" was quite insightful. In these respects, it can be said that it is "a word of one's own family", which has reference value for the study of the Golden mean.
【学位授予单位】：湖南大学
【学位级别】：硕士
【学位授予年份】：2016
【分类号】：B222.1

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