致良知的归程—阳明心学的审美意蕴

发布时间：2018-10-07 17:54

【摘要】：在物质文明高度发达的今天,很少有人会向往颜回"一箪食,一瓢饮,在陋巷"的清贫生活,也很少有人能理解曾点"浴乎沂,风乎舞雩,咏而归"的人生境界。精神的提升没有跟上物质发展的脚步,这就造成了诸多社会问题。阳明心学产生于明代中期商品经济高速发展的阶段,其"致良知"之说的提出,就是为了帮助更多的人走向成圣道路,进而扭转当时沉迷物欲的社会风气。因此,它对当今之世有极佳的借鉴意义。阳明心学从提出至今已有近五百年,其影响已经从国内辐射至日韩等周边国家,优秀的研究论著也已汗牛充栋。而本文试图将心学的各个理论命题以一种"回归"的思路进行逻辑串联,期待用一种更加清晰的方式阐述阳明心学。这种思路在中国文化中有深远的渊源,可以追溯到《周易》中的"复卦",这种圆融的逻辑一直回荡在中国传统哲学中,阳明心学也不例外。此外,回归"良知"的整个过程与审美活动具有天然的相似性,从回归的角度出发,最终返回的不仅是精神家园,更是一种审美的人生境界。归程的起点是阳明心学的基础理论"心即理",这一理论将朱子理学外在的天理移至每个人的内心,给这条通向圣人境界道路的贯通打下了可能的基础。同时这种"内向性"又是主体精神的体现,"良知"作为心学哲学的本体,又与主体相重合,二者共同构成了"心即理"所映射的审美意蕴。归途之中正是阳明所说的"知行合一",注重践履使得良知的每一种表现形式都能落实在具体的物事上,不空洞而有实践意义,对"行"的强调使得回归的可行性大大增强。这种现下即刻随学随练的方法又蕴含着当下的笃行之美。阳明最终将一生所学概括为"致良知"三字,将"致"训为"复",那么"致良知"就可以看做是"回归良知"。这样来看,归程的终点仍是起点之处的"理"。但是,经历了中间在事上的重重磨练,此时的境界层次通过否定之否定已经得到了螺旋上升,"良知"已经通过发用流行之"致"照耀万物。这样一种主客体不再对立的境界正是一种人格上的审美之境,同审美活动一样,它构建了一个主客同一的意义世界。
[Abstract]:Today, when material civilization is highly developed, very few people will yearn for Yan Hui's life of "a basket of rice, a ladle of drink, a poor life in a bad alley", and very few people can understand the life state of having once ordered "bath Yi, wind dance rain, sing and return". Spiritual improvement did not keep up with the pace of material development, which caused many social problems. Yangming psychology came into being in the stage of the rapid development of commodity economy in the middle of Ming Dynasty, and its "to conscience" theory was put forward in order to help more people to go to the path of sanctification, and then to reverse the social atmosphere of indulging in material desire at that time. Therefore, it has the extremely good reference significance to the present world. Yangming psychology has been put forward for nearly 500 years, its influence has been radiated from China to Japan and South Korea and so on. This paper attempts to link the theoretical proposition of cardiology with a kind of "regression" logic, hoping to expound Yangmingxinology in a more clear way. This kind of thinking has a profound origin in Chinese culture and can be traced back to the "Fujiao" in the Book of changes. This kind of mellow logic has always echoed in the traditional Chinese philosophy, and Yangmingxinology is no exception. In addition, the whole process of returning to "conscience" has a natural similarity with aesthetic activities. From the angle of return, the ultimate return is not only the spiritual homeland, but also an aesthetic realm of life. The starting point of homecoming is the basic theory of "mind is reason", which moves the external heavenly theory of Zhuzi Neo-Confucianism to everyone's heart, which lays a possible foundation for the passage to the realm of sage. At the same time, this kind of "introversion" is the embodiment of the spirit of the subject, and "conscience", as the ontology of philosophy of mind, coincides with the subject, which together constitutes the aesthetic implication of "the mind is reason". It is the "unity of knowledge and practice" that Yang Ming calls "unity of knowledge and action" in his return to his home. Paying attention to practice makes every form of expression of conscience can be carried out in concrete matters, not empty but of practical significance, and the emphasis on "action" greatly strengthens the feasibility of returning to China. This method of immediate learning and practice also contains the beauty of the present. Yang Ming finally generalizes his whole life learning as "to conscience" and "to conscience", then "to conscience" can be regarded as "returning to conscience". In this way, the end of the return journey is still the "principle" of the starting point. However, after a lot of trimming in the middle, the level of realm has been spiraled up through negation of negation, and conscience has shone through the popular "cause". Such a realm of no longer opposites between subject and object is a kind of aesthetic environment on personality. Like aesthetic activities, it constructs a world of meaning of subject-object identity.
【学位授予单位】：南京大学
【学位级别】：硕士
【学位授予年份】：2017
【分类号】：B248.2

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