心学道统论——以“颜子没而圣学亡”为中心

发布时间：2018-05-13 12:58

本文选题：道统 + 心学道统论　；参考：《浙江大学学报(人文社会科学版)》2017年03期

【摘要】：王阳明的"颜子没而圣学亡"这一论断有悖于理学道统论所建构的"孟轲死,圣人之学不传"的道统传承谱系,被认为是儒学史上的"千古大公案"。阳明及其弟子王畿从良知心学的立场出发,通过对颜子学的重新解释以重建"心学道统论",强调道统须建立在"心体"的观念基础之上。由于心体是普遍超越的,故道统不再受时空局限而具有不断传承下去的连续性,但这种连续不是个人化的私密传统,而应具有向任何人都敞开的开放性;它作为儒学精神传统既是历史文化的产物,同时存在于人们"生身受命"的过程中,故道统又具有实践性;道统也绝不是少数掌握儒家经典的知识权威才有资格接续,更不是拥有"政统"的政治权威者可以独占,因而道统具有独立于知识领域和政治领域之外的独立性。
[Abstract]:Wang Yangming's conclusion that "Yan Zi did not die" was contrary to the Taoist inheritance genealogy of "Mencius died, the study of Saints did not pass", which was constructed by Neo-Confucianism. It was considered to be a "great public case" in the history of Confucianism. Yang Ming and his disciple Wang Ji set out from the standpoint of conscience and mind, through the reinterpretation of Yan Zixue to reconstruct the theory of "mind learning Taoism", emphasizing that Taoism should be based on the concept of "mind body". Due to the universal transcendence of the mind and body, the Taoism is no longer subject to the limitation of time and space and has continuous continuity, but this continuity is not a personal private tradition, but should be open to anyone. As a tradition of Confucian spirit, it is not only the product of history and culture, but also exists in the process of people being "born and ordered", so Taoism is also practical, and Taoism is by no means a few who have the knowledge authority of Confucian classics to continue. It is also not that the political authority with "political unification" can monopolize, and thus the Taoism has independence from the field of knowledge and politics.
【作者单位】：复旦大学哲学学院;
【基金】：国家社会科学基金重点项目(13AZD024)
【分类号】：B248.2

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