清儒黄百家对宋明理学的批判与继承——以《宋元学案》为中心

发布时间：2018-06-05 19:28

本文选题：黄百家 + 《宋元学案》　；参考：《华侨大学学报(哲学社会科学版)》2017年04期

【摘要】：黄百家在《宋元学案》中通过评论宋元儒学阐发了自身的哲学思想立场。在宇宙本体论上,黄百家继承刘宗周、黄宗羲的理气合一论,以气作为构成天地万物之实体,以理作为气之本质属性,批判了程朱的理气二元论。在人性论上,黄百家继承刘、黄二人的性气合一和性善习远说,主张性与气质均为善,而恶来自后天习染,批判了程朱以善恶区分性气的二元论与变化气质说。在道德观上,黄百家回归到先秦孔孟仁说,在程颢识仁说基础上,继承刘、黄二人的道器、性情、仁爱合一论,主张于人性之本源(孝弟)处求仁,批判了程朱的性情、仁爱二元论。在修养工夫论上,黄百家在以心学为本的同时又折衷朱陆各派思想而会归于一,体现了清代浙东学派一本万殊的思想立场。
[Abstract]:Huang Baijia elucidated his philosophical standpoint by commenting on Confucianism in Song and Yuan dynasties. In the ontology of the universe, Huang Baijia inherits Liu Zongzhou, Huang Zongxi's theory of integration of Qi and Qi, takes Qi as the entity that constitutes the universe and takes reason as the essential attribute of Qi, criticizes Cheng Zhu's dualism of Li Qi. In the theory of human nature, Huang Baijia inherits Liu and Huang's theory that both sex and temperament are good, while evil comes from the day after tomorrow, criticizing Cheng Zhu's dualism and changing temperament of distinguishing good from evil. In terms of morality, Huang Baijia returned to the pre-Qin Confucius and Mencius to say that on the basis of Cheng Hao's theory of knowing benevolence, he inherited Liu and Huang's doctrine of morality, temperament and benevolence, advocated seeking benevolence from the source of human nature (filial piety), and criticized Cheng Zhu's temperament. The dualism of benevolence. On the theory of self-cultivation, Huang Baijia made a compromise on Zhu Lu's thoughts at the same time, which reflected the thought stand of the Eastern Zhejiang School in Qing Dynasty.
【作者单位】：武汉大学哲学学院;
【基金】：教育部人文社会科学重点研究基地重大项目“阳明心学的历史渊源及其近代转型”(16JJD720014) 中央高校基本科研业务费专项资金资助项目“黄百家哲学思想研究”(113-410500126)
【分类号】：B244;B249.9

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