论孟子仁义观视阈下阳明心学的内在架构

发布时间：2018-04-09 06:05

本文选题：孟子　切入点：仁义　出处：《中国政法大学》2017年硕士论文

【摘要】：作为明代理学的高峰,心学之集大成,王阳明的学说发端于对程朱理学流弊的反动,远接孟子、陆九渊等心学一系。孟子学说对后世影响最大的是天论与心性论,即主张内在道德体验与外在伦理实践的合一,重视主体的道德自主能力及其超越性归宿的内圣之路,而其主要内容之一,便是仁义观。孟子以仁为基于天赋自然的同情与爱人情感的道德意识,以义为天赋的具有价值倾向的好恶情感以及在此基础上在后天社会环境中磨练出的理性化的道德意识,仁义在性质上是“仁义内在”与“仁内义外”并存,并且相互之间遵循“内化”、“创生”与“执行”、“调整”的交互原则。而王阳明正是在这一领域领会与接续了孟子思想的精髓而发展出了一套完备的心性本体论与功夫论。虽然在宋明理学理气心性的语境下,他没有自觉地以仁义二字来系统地表述自己的思想,但孟子的仁义构架作为心学本体论与功夫论的内在特点与精神,却或明或暗地体现于阳明的种种表述中。首先以孟子仁义各自的性质来剖析阳明的核心概念良知的构成,可见其中有仁与义两个层面,仁为真诚恻怛,义为是非好恶、心得其宜。在良知的扩充过程中,仁是其发端处与起始处,义是其结果与完成形态。其次通过提炼孟子仁义特性的核心本质,以一种较为抽象的思辨来解析阳明心学无善无恶与至善、万物一体与差等之爱两对心体概念,可以发现仁义在其中一体并存,互为前提与结论的关系。真正的至善必然是无善无恶的,无善无恶也以至善为根本;一体之爱即是仁,爱的差等即是义,一体之爱自有差等,差等之爱又基于一体之上。最后以孟子仁义观中仁义的互动关系为线索剖析阳明的功夫论,以“天泉证道”为典型事例,可以析出阳明心学中“由仁而义”与“由义而仁”两种功夫路径以及阳明更为认同的仁义并进,进而以这三种功夫路径来审视阳明功夫论的整体结构,可以贯通其功夫理论的各个方面,包括知行合一、诚意格物、致良知等著名理论。
[Abstract]:As the peak of Neo-Confucianism in the Ming Dynasty, Wang Yangming's theory originated from the reactionary reaction to the disadvantages of Neo-Confucianism of Cheng and Zhu, followed by Mencius, Lu Jiuyuan and so on.Mencius' theory has the greatest influence on the later generations, that is, the theory of Heaven and mind, that is, advocating the integration of internal moral experience and external ethical practice, paying attention to the moral autonomy of the subject and the inner saintly way of transcending the destination, and one of its main contents.It is the view of benevolence and righteousness.Mencius' moral consciousness of compassion and lover's emotion based on nature of benevolence, value tendency of likes and dislikes with righteousness as natural gift, and rational moral consciousness honed out in the acquired social environment on this basis.The nature of benevolence and righteousness is the coexistence of "benevolence and righteousness" and "benevolence, righteousness and exterior", and follows the interactive principles of "internalization", "creation" and "execution" and "adjustment" among each other.Wang Yangming understood and followed the essence of Mencius' thought in this field and developed a complete set of mental ontology and kung fu theory.Although Song Ming did not consciously express his thoughts with the word "benevolence and righteousness", Mencius' framework of benevolence and righteousness was the intrinsic characteristic and spirit of the ontology of mind and kung fu.However, it is reflected in the various expressions of Yangming explicitly or implicitly.First of all, we analyze the constitution of the conscience of the core concept of Yangming by the nature of Mencius' benevolence and righteousness, and we can see that there are two levels of benevolence and righteousness, benevolence for sincere compassion, righteousness for right and wrong, and good for evil.In the process of expanding conscience, benevolence is its origin and beginning, and righteousness is its result and completion.Secondly, by refining the core essence of Mencius' benevolence and righteousness, we can find out that benevolence and righteousness coexist in one body by analyzing the two pairs of concepts of love, such as "no good, no evil, no evil, no evil, all things and difference", in Yangming's study of heart and mind with a more abstract thinking.The relationship between premise and conclusion.True goodness must be without good, without evil, without good without evil, and even with good. Love of one is benevolence, difference of love is righteousness, love of one has its own difference, and love of difference is based on one.Finally, taking the interactive relationship between benevolence and righteousness in Mencius' view of benevolence as a clue to analyze Yangming's kung fu theory, taking "Tianquan sermon" as a typical example,It is possible to separate out the two paths of "from benevolence to righteousness" and "from righteousness to benevolence" in Yangming's study of mind, and to examine the whole structure of Yangming's kung fu theory by these three paths.It can be used in all aspects of kung fu theory, such as the combination of knowledge and action, sincerity, conscience and so on.
【学位授予单位】：中国政法大学
【学位级别】：硕士
【学位授予年份】：2017
【分类号】：B248.2

【相似文献】