《明心篇》思想研究

发布时间：2018-03-19 18:17

本文选题：哲学心理学　切入点：体用　出处：《中南财经政法大学》2017年硕士论文　论文类型：学位论文

【摘要】：《明心篇》是熊十力晚年重要代表作,书中首次提出了“哲学的心理学”这一理论体系,其要旨在于体察人类内部生活中是否有本心和习染,明确各自的来历,进而存养本明,转化后起之染垢。该理论的提出是缘于熊十力有感于西方科学对于传统学术的冲击。所以,对《明心篇》的思想进行研究可以为解决现代哲学与科学的冲突、道德与知识的紧张提供参考。所谓“哲学心理学”就是要明心,而此心非科学心理学之心。《明心篇》主要围绕什么是哲学上的心,如何明此心展开。因此,本文对《明心篇》的研究大致分为如下几部分:首先,引言部分。介绍研究《明心篇》的选题意义、研究现状以及熊十力提出“哲学的心理学”的理论背景。其次,第一章,明心之源。说明心之本源在本体,基于熊十力“体用不二”的本体论主张,本体非心非物,变动不居,只能在本体之用中见体。生命、心灵和物质在功用层面有各自的意义。就儒家而言,体用不二体现在天人不二和人性论上的善恶一元关系上。第二章,明心之性。“哲学心理学”之心其性如何?反映在心性论上则有心的本习之分。先天的本心与后起的习心共同作用于人类的认识和道德活动。本心与习心相互配合,方可形成知识,并且,保任本心,转化习染,才能形成有道德的生活。第三章,明心之智。“哲学心理学”之心究竟如何化解哲学与科学的认知系统之间的张力?则需要明确“哲学心理学”之心的认识对象和认识活动是怎样的。通过日损之学与日益之学的区分,说明哲学之心的认识活动分为智与识两部分,“哲学心理学”的认识论可简称为智识论。通过对智与识的关系的研究,可见出“哲学心理学”之心最终落脚于“崇智而不轻知识”的“智识合一”论。最后,结语部分对《明心篇》的思想进行了总结评价。反思了《明心篇》的思想特色、理论意义及不足之处,并进而以《明心篇》为立足点,评价了熊十力作为现代新儒家之“新”在何处,其学术地位及对后代新儒家的影响。
[Abstract]:Ming Xin Chapter is an important masterpiece of Xiong Shili's later years. The theoretical system of "the psychology of philosophy" is put forward for the first time in the book. Its main purpose is to understand whether there is an intrinsic heart and a habit in human life, to clarify their respective origins, and then to preserve and nourish the original and the Ming Dynasty. The theory was put forward because Xiong Shili felt the impact of western science on traditional learning. Therefore, the study of the thought of "Mingxin" can solve the conflict between modern philosophy and science. The tension of morality and knowledge provides a reference. The so-called "philosophical psychology" is to understand the mind, which is not the heart of scientific psychology. The research in this paper is divided into the following parts: first, the introduction introduces the significance of the research, the current situation of the research and the theoretical background of Xiong Shili's "Psychology of philosophy". The origin of the mind. Explain the origin of the heart in the ontology, based on Xiong Shili's ontology of "the use of the body is not two," the ontology is not the heart is not a thing, change does not live, can only see the body in the use of the ontology. Life, The mind and the material have their own meanings at the functional level. As far as Confucianism is concerned, the use of the body is embodied in the monolithic relationship between the nature and the human nature. Chapter two, the nature of the mind. What is the nature of the mind of "philosophical psychology"? Reflected in the theory of mental nature, there is a division of this habit. The innate mind and the later habit act together on human cognition and moral activities. When the mind and the habit cooperate with each other, they can form knowledge, and keep their original mind and transform the habit. The third chapter is the wisdom of the mind. How does the mind of "philosophy psychology" dissolve the tension between philosophy and the cognitive system of science? It is necessary to clarify the understanding object and the cognition activity of the heart of "philosophy psychology". The epistemology of philosophical psychology can be referred to as intellectual theory. Through the study of the relationship between intelligence and knowledge, the cognitive activity of philosophical mind is divided into two parts. It can be seen that the heart of "philosophical psychology" is finally based on the theory of "the unity of wisdom and knowledge". Finally, the conclusion part summarizes and evaluates the thought of "Ming Xin Chapter", and reflects on the ideological characteristics of "Ming Xin Chapter". The theoretical significance and deficiency of Xiong Shili as the "new" of modern Neo-Confucianism, its academic status and its influence on the future generations of Neo-Confucianists are evaluated from the standpoint of "Mingxin Chapter".
【学位授予单位】：中南财经政法大学
【学位级别】：硕士
【学位授予年份】：2017
【分类号】：B26

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