阳明心学与儒家现代性观念的开展

发布时间：2018-06-08 16:43

本文选题：阳明 + 心学　；参考：《山东大学》2017年博士论文

【摘要】：阳明心学具有维护前现代观念与敞开现代性可能性之两面性。这表现在:一方面,阳明心学是竭力维护三纲五常、忠孝一体等帝国价值观及其相应制度规范的儒学;另一方面,阳明心学又是衍生出引领中国早期启蒙思潮之学术流派的儒学,是为20世纪现代新儒学理论建构提供主要思想资源的儒学,是在近代中国及亚洲其他地区改革、革命活动中最受追捧的儒学。关于阳明心学所表现出的与现代性相关联的种种现象以及阳明心学所蕴含的与现代性观念相近似的观念,以往学者均有较多的研究。但以往研究存在的问题是:(1)没能深入考察现代性的内涵及其观念架构,以致在阳明心学与现代性观念的比较研究中,对现代性观念理解不准确,且没有厘清阳明心学中的观念与现代性观念在"相似"背后的根本区别。(2)没能集中考察阳明所生活的明代中期新旧两种生活方式之交错、冲突及其对阳明心学之两面性的影响。(3)没能揭示阳明心学在主体性哲学建构上的内在矛盾或不彻底性,因而无法指出其具有两面性的理论根源。(4)没能详细探讨阳明心学之现代性可能性的充分开展对宋明道学理论范式的颠覆性影响。基于上述问题,本文展开如下研究:一、深入探究现代性的内涵及其基本观念架构。关于现代性的内涵,不同的学者有不同的认识。有的学者将现代性看做现代现象背后的单一本质,有的学者将现代性看做现代现象的诸多特性,还有的学者将现代性看做构成现代现象的基本观念。本文认为,现代现象没有单一的本质,它只是诸多观念凑泊在一起所体现的样态。在构成现代现象的诸多观念中,有一些是不可或缺的基础性观念——这些观念未必都是近代以来新产生的观念,它们按照一定的方式结合在一起,就表现出了现代性的基本特征。所以,现代性不是某一个观念可以代表的,它是通过特定的观念架构呈现的。本文通过西方主流启蒙哲学探究现代性的基本架构,但亦注意到西方现代性观念架构存在的问题,并不完全以西方启蒙时代所建立的现代性模式为终极标准。西方主流的启蒙哲学是以理性为现代性基础观念,以个体、自由、平等为现代性基本观念,建构起现代性基本架构的。但经过后现代主义者和一些情感主义者的反思,我们发现,这样的现代性架构存在严重的问题,它最终会导致对个体的束缚和压制,会走向启蒙价值的反面。经过深入分析,本文认为,西方现代性架构的根本问题在于对情感之基础地位的忽视。事实上,现代性观念的建构有其情感基础,并且情感应居于比理性更优先的地位。由此,本文得出一种比西方现代性架构更为健康的现代性架构模式:(?)在上图中,情感和理性是现代性基础观念,个体、自由、平等是现代性基本观念。其中,情感是现代性观念建构的动力源泉,理性是现代性观念建构的实现工具,个体是现代性观念的主体载体,自由是现代个体的根本属性,平等是现代个体间的根本关系。可见,所谓现代性观念架构,实质是对现代人的基本理解。当然,现代人对自身的一切理解,都渊源于现代生活方式。二、集中考察明代中期的社会生活状况及其对阳明心学的影响正如黄玉顺所说,生活是一切的大本大源。阳明心学所具有的维护前现代价值和敞开现代性可能性的两面性,实质是对当时社会生活状况的反映。周代以来,中国社会经历了两次大转型:一次是王权列国时代向大一统帝国时代的转型,这次转型大约开始于春秋时期;一次是帝国时代向民权时代的转型,根据学者们的研究,这次转型最早可以追溯到帝国时代后期,即唐宋之际。从宋到清,中国的商品经济和市民生活方式出现了两次发展高峰,一次是南宋,一次是明代中晚期。王阳明生活的时代,正是中国社会第二次大转型(或现代性转型)的第二次发展高峰来临前夕。此时,虽然商品经济获得了一定的发展,人们的生活方式也有了一定的转变,但新生力量在各方面都小于前现代力量。王阳明作为这一时期的贤者,在贬谪龙场以后,性情逐渐由张狂转向中道。因此他能够将自己的本真生活感悟既不保守也不激进的呈现到学术活动中,使他的心学思想如实的反映当时的社会生活状况。正因如此,阳明心学才出现了维护传统观念与包容新生事物的两面性,并且由于新旧两种生活方式在实力上的差距,阳明心学虽然努力包容新生的现代性因素,但本质上依然是维护前现代观念的儒学。三、探讨阳明心学开展出现代性观念的可能性,并揭示其两面性的理论根源由于对新生现代性因素的包容,阳明心学敞开了现代性的可能性。这表现在:阳明心学将外在的天理摄入个人的本心,许诺普通个人亦可以拥有纯粹的良知体验,从而为个体主体性的张扬提供了可能。由于良知是一切是非判断的根据,是至善的准则,是行为的头脑,因此个人可以完全依照自己的良知去行事,不必服从任何外在的权威,这为现代性自由观念的开展提供了可能。阳明心学承认每个人的良知本来都是圆满俱足、凡圣无别的,因此每个人的人格原本没有高低贵贱之分;在现实的社会分工中,阳明主张"四民异业而同道",反对行业歧视;这为现代性平等观念的开展提供了可能。阳明心学虽然没有强调理性的作用,但其中蕴含着理性主体性,因为良知观念本身蕴含着天理——价值理性,良知的实现需要理智的运用和知识的学习——工具理性,这为人们正视理性的地位提供了可能。阳明心学敢于"以情证性"、不反对"称爱为仁",注重情感的价值,为人们正视本真情感的地位提供了可能。阳明心学之所以具有上述可能性,根本原因在于,它实现了儒家哲学由以理学为代表的客体性形而上学向以心学为代表的主体性形而上学的转变。在这方面,阳明心学比象山心学和甘泉心学都更为彻底。但是,若与西方近代主体性形而上学相比,阳明心学并不是彻底的主体性形而上学。阳明虽许诺个人本心、良知的可靠性,但良知的可靠性依然在理想主体(圣贤)与普通主体(常人)之间徘徊,他并未将良知的可靠性真正落实到现成的普通人心。良知安置上的摇摆不定,使得阳明心学一方面可以提高圣贤、天理的权威,维护前现代价值观,另一方面又可以张扬个人的主体性,为现代性的开展提供可能。但这两个方面在理论上并不能够同时开展,这是阳明心学本身内在的矛盾。若欲解决此矛盾,真正开展出现代性基本观念,必须对阳明心学的理论架构进行改造。四、考察阳明心学现代性可能性的后世开展及其对宋明道学的影响在儒学史上,由阳明心学所引出或激发的现代性实现方案——落实阳明心学现代性可能性的方案——主要有三种,即泰州学派"惟情为本"的激进主义方案,明清之际顾炎武、黄宗羲、王夫之"情感与理性相即"的折中主义方案,以牟宗三等为代表的现代新儒家之"以先天德性主宰理性"的保守主义方案。作为阳明后学,泰州学派大胆改造了师说,主张"良知现成",从而解决了阳明心学的内在矛盾,将圆满的良知真正落实到现成的人心。正因如此,泰州学派真正建构起彻底的主体性哲学,并对现代性观念的建构做了初步尝试。泰州学派提出了蕴含现代性个体、自由、平等观念的诉求,但这些观念和诉求并没有以冷静的、较强的体系性的方式表述出来。因为泰州学派用以建构现代性基本观念的基础只是情感,他们是就着情感的涌动来表达自己的诉求和见解的。由于没有充分重视理性的作用,其诉求和见解的表达显得过于冲动和叛逆。由于肯认现成良知,宋明道学的核心问题——工夫论或修养论——被消解,儒学的核心问题转移到伦理道德、制度规范之合法性的探讨;由于注重情感,以情感为基础校准、更新"天理"的内涵,形而上之天理的优先性被否定,宋明道学的根基被动摇。因此,泰州学派对阳明心学现代性可能性的落实,客观上造成了宋明道学理论范式的颠覆。泰州学派的"惟情主义"遭到了明清之际顾、黄、王三大儒的批评。为了拨乱反正,三大儒注重理性,提倡实事求是的学术研究方法,侧重制度规范的建构,提出了一系列具有现代性意义的制度原理和制度规范,使儒家的现代性观念建构得到了进一步的开展。但由于三大儒对情感与理性关系的认识,本质上是一种"折中主义",即认为两者同等重要、相互制约,因而没有凸显情感的优先地位(也因此没能正视理性应有的地位),没能充分肯认个体主体性,这限制了他们在现代性观念建构上的进一步突破。在西学东渐的形势下,以牟宗三等为代表的心学派现代新儒家全面接受现代性,试图以儒家心学、特别是阳明心学为本开出科学与民主,实现儒学与现代性的接榫。他们真正肯定了理性的作用,实现了儒家哲学的理性化、形式化,但并没有在根本上改变宋明道学的道德形而上学架构——依然保留了先天德性的绝对优先性。因此,他们实现阳明心学现代性可能性的方案,乃是一种保守主义方案。由于对阳明心学理论架构的保守,牟宗三等现代新儒家的形而上学与现代性的形而下学之间存在着不可弥平的鸿沟,因而无法为现代性观念建构提供充分的动力。五、探讨阳明心学现代性可能性的呈现及其后世开展的启示阳明心学现代性可能性的呈现及其引出、激发的三种不成功的现代性实现方案,为儒学的现代化提供了如下启示:儒学的现代化,需要以生活为一切观念建构的本源,需要走出宋明道学的理论范式,需要厘清情感与理性的关系。换句话说,需要以超越或非宋明道学理论范式的方式,重新认识人的心灵,重新思考人类心灵与生活、与人的主体性之间的关系,重新探索个体心灵内部各功能之属性及其关系以及个体心灵与伦理、政治观念之关联,等等:即需要建构一种新型儒家心灵哲学。
[Abstract]:On the one hand, Yangming's heart learning is a Confucianism that tries to maintain the three outlines, the loyalty and the filial piety as a whole, and the corresponding institutional norms. On the other hand, Yangming's heart study is a Confucian school that derives the academic schools that lead the early Enlightenment trend of China. Confucianism, which provides the main ideological resources for the construction of the theory of Modern Neo Confucianism in the twentieth Century, is the most popular Confucianism in modern China and other regions of Asia, which is the most sought after in the revolutionary activities. There are many scholars in the past, but the problems that existed in the past are: (1) we can not thoroughly examine the connotation and conceptual framework of modernity so that the understanding of the modern concept is inaccurate in the comparative study of Yangming's heart learning and the modern concept, and does not clarify the roots behind the "similarity" between the concepts of Yang Mingxin and the concept of modernity. This difference (2) failed to focus on the interlacing of the new and old two ways of life in the middle Ming Dynasty of the Ming Dynasty, the conflict and its influence on the dual nature of Yangming's heart study. (3) failed to reveal the internal contradictions and incompleteness of Yangming's philosophy in the construction of the subjective philosophy, so it can not be pointed out that it has two sides of the theoretical root. (4) it can not be explored in detail. To discuss the subversive influence of the modern possibility of Yang and Ming's modernity on the theoretical paradigm of the song and Ming Daoism. Based on the above questions, the following research is carried out in this paper: first, to explore the connotation of modernity and its basic conceptual framework. On the connotation of modernity, different scholars have different understanding. As the single essence behind the elephant, some scholars regard modernity as the many characteristics of the modern phenomenon, and the scholars regard modernity as the basic concept of the modern phenomenon. This article holds that the modern phenomenon has no single essence, it is only the pattern that many ideas have gathered together. In many ideas that constitute the modern phenomenon, there is one Some of the basic concepts are indispensable - these concepts are not necessarily new concepts since modern times. They are combined in a certain way and show the basic characteristics of modernity. Therefore, modernity is not represented by a certain concept, it is presented through a specific conceptual framework. This article is through the Western Lord. The philosophy of flow enlightenment explores the basic structure of modernity, but also notes that the existing problems in the western modern concept structure are not the ultimate standard for the modernity model established in the Western Enlightenment era. The western mainstream enlightenment philosophy is the basic concept of modernity as the foundation of modernity, the basic concept of modernity as individual, freedom and equality, and the construction of the basic concept of modernity. The basic architecture of modernity. But through the reflection of the postmodernists and some emotionally, we find that such a modern structure has a serious problem. It will eventually lead to the restraint and suppression of the individual, and it will go back to the opposite of the enlightenment value. After in-depth analysis, the fundamental problem of the Western modernity structure is that it is the fundamental problem of the western modernity structure. In fact, the construction of the concept of modernity has its emotional foundation, and the emotion should be more priority than rationality. Thus, this article draws a modern architecture model which is healthier than the western modern architecture: (?) in the above picture, emotion and reason are the basic concepts of modernity, individual, freedom, equality. It is the basic concept of modernity. Among them, emotion is the power source of modern concept construction, reason is the realization tool of modern concept construction, individual is the main carrier of modern concept, freedom is the fundamental attribute of modern individual, equality is the fundamental relationship of modern individual. Of course, all the modern people's understanding of themselves originates from the modern way of life. Two, to focus on the social life in the middle of the Ming Dynasty and its influence on the study of Yangming's heart, as Huang Yushun said, life is the great source of everything. The modern value of protection and the possibility of opening up modernity in Yangming's heart study are two. Face nature, in essence, is a reflection of the social life situation at that time. Since Zhou Dai, the Chinese society experienced two great transformations: once the transition from the times of the king power to the era of the great empire, the transformation began in the spring and Autumn period; once the transition from the Empire to the civil rights era, according to the scholars' research, the transformation was the earliest. From the song to Qing Dynasties, the commodity economy and the way of living of the citizens appeared two times from the song to the Qing Dynasty. One was the Southern Song Dynasty and the second was the middle and late Ming Dynasty. The time of Wang Yangming's life was the eve of the second peak of the second great transformation of Chinese Society (or the transformation of modernity). The commodity economy has gained a certain development, and people's way of life has also changed, but the new forces are less than the pre modern forces in all aspects. As a wise man of this period, Wang Yangming has gradually turned from wild to the middle after the demotion of the dragon field. Therefore, he can make his true life neither conservative nor radical. It was presented to the academic activities, which made his thoughts reflect the social life of the time. For this reason, Yang Ming's heart learned the dual nature of maintaining the traditional ideas and containing the new things, and because of the gap in the strength of the new and old two ways of life, Yang Ming's heart study endeavours to contain the new modernity factor, but In essence, it is still a Confucianism for the maintenance of the former modern concept. Three, the possibility of Yang Ming's development of the generation of the generation concept is discussed, and the theoretical roots of the two sides are due to the inclusion of the new modernity factors and the possibility of Yangming's heart learning to open the modernity. The ordinary individual can also have a pure conscience experience, which provides the possibility of the publicity of the individual's subjectivity. As the conscience is the basis of all non judgment, the rule of the supreme good, the mind of the act, the individual can do it completely according to his conscience, without taking any external authority, which is the concept of freedom of freedom. It is possible to carry out it. In Yangming's heart, he admitted that everyone's conscience was originally complete, and that every man had nothing else, so each person's personality had no high and low grades; in the actual social division of labor, Yangming advocated "four people with different jobs" and opposed industry discrimination, which provided a possibility for the development of the concept of equality of modernity. Although it does not emphasize the function of reason, it contains the rational subjectivity, because the idea of conscience itself contains the nature of nature - value rationality, the realization of conscience needs rational use and knowledge learning - tool rationality, which provides the ability to face the status of reason. "Love for benevolence", paying attention to the value of emotion, provides the possibility for people to face the status of true feelings. The reason why Yang Ming's heart study has the above possibility is that it realizes the transformation of the Confucian philosophy from the object metaphysics represented by Neo Confucianism to the Subjective Metaphysics represented by the heart learning. In this respect, Yangming's heart learning is compared. However, compared with the modern western Subjective Metaphysics, Yang Ming's heart learning is not a complete metaphysics. Although Yangming promises his personal heart and the reliability of conscience, the reliability of Yangming is still wandering between the ideal subject (Sheng Xian) and the ordinary subject (the ordinary person), and he does not know the conscience of his conscience. On the one hand, Yangming's mind can improve the authority of the sages and the nature, maintain the pre modern values, and on the other hand, we can open up the individual's subjectivity and provide the energy for the development of modernity. However, these two aspects can not be opened at the same time in theory. Exhibition, this is the inner contradiction of Yangming's heart learning. If we want to solve this contradiction and truly develop the basic concept of generation, we must reform the theoretical framework of Yangming's heart study. Four, to investigate the future development of the possibility of Yangming's modern nature and its influence on the Taoism of the song and Ming Dynasties in the history of Confucianism, the modernity LED or inspired by Yangming's heart study. The realization scheme - the plan to implement the possibility of the modernity of Yangming's Psychology - there are three main types, namely, the radicalism of the Taizhou school, the "only love based", the compromise scheme of Gu Yanwu, Huang Zongxi and Wang Fuzhi "emotion and reason" in the Ming and Qing Dynasties, and the modern Neo Confucianism, which is represented by Mou Zongsan as "dominating reason with congenital virtue" The conservatism scheme, as the study of Yangming Dynasty, the Taizhou school boldly reformed the teacher's theory and advocated the "ready-made conscience", thus solving the inner contradiction of Yangming's heart study and implementing the perfect conscience to the ready-made people. For this reason, the Taizhou school has truly constructed a thorough subjective philosophy and made a preliminary attempt on the construction of the concept of modernity. The Taizhou school has put forward the appeal of the concept of modernity, freedom and equality, but these ideas and demands are not expressed in a cool, strong and systematic way. Because the foundation of the Taizhou school to construct the basic concept of modernity is only emotion, and they express their own demands and views with the surge of emotion. Due to the lack of full attention to the function of reason, the expression of its appeal and opinion appears to be too impulsive and rebellious. The core issues of the Taoist learning of the song and Ming Dynasties, the theory of labor or the theory of self-cultivation, were disintegrated and the core issues of Confucianism were transferred to the ethics and the legitimacy of the institutional norms. The basic calibration, the renewal of the connotation of "Tianli", the priority of the metaphysical nature of the nature of the metaphysics were negated, and the foundation of the Taoism of the song and Ming Dynasties was shaken. Therefore, the implementation of the possibility of the modernity of the Yangming School of Taizhou school objectively resulted in the subversion of the Taoist theoretical paradigm of the song and Ming Dynasties. The "oooism" of the Taizhou school was criticized by the Ming and Qing Dynasties, Huang and the three great Confucianism of Wang. In order to get rid of the chaos, the three Confucianism pays attention to rationality and advocates the academic research method of seeking truth from facts and emphasizes the construction of institutional norms. It puts forward a series of institutional principles and regulations with modern significance, which makes the construction of the Confucian modernity further developed. But because of the understanding of the relationship between emotion and reason, the three Confucian scholars have the understanding of the relationship between emotion and reason. Quality is a kind of "compromise", that is to think that both are equally important and mutually restrictive, so they do not highlight the priority of emotion (and therefore can not face the proper position of reason), not fully recognize the individual subjectivity, which limits their further breakthrough in the construction of modern concepts. In the context of Western learning, Mou Zongsan, etc. The modern Neo Confucianism of the representative school of heart is fully accepted by the modern Neo Confucianism, trying to draw out the tenon of Confucianism and modernity based on Confucianism, especially the Yangming theory of heart. They truly affirm the role of rationality and realize the rationalization and formalization of Confucian philosophy, but have not fundamentally changed the moral form of the song and Ming Taoism. The architecture of school still retained the absolute priori nature of the nature of virtue. Therefore, the scheme for their realization of the possibility of the modernity of Yangming is a conservative scheme. The trench, therefore, can not provide sufficient impetus for the construction of modern conception of nature. Five, the presentation of the possibility of the modernity of Yangming's heart learning and the revelation of the revelation of the possibility of Yangming's modernity in the future, and the inspiration of the three unsuccessful realization schemes of modernity, provide the following enlightenment for the modernization of Confucianism: the modernity of Confucianism We need to develop the concept of life as the source of all concepts. We need to go out of the theoretical paradigm of song and Ming Daoism, and we need to clarify the relationship between emotion and reason.
【学位授予单位】：山东大学
【学位级别】：博士
【学位授予年份】：2017
【分类号】：B248.2

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