耿宁对王阳明良知思想的诠释

发布时间：2018-10-12 06:40

【摘要】：“良知”在王阳明思想中具有重要意义,如王阳明所说:“我此良知二字,实千古圣圣相传一点滴骨血也。某于此良知之说,从百死千难中得来,不得已与人一口说尽,只恐学者得之容易,把作一种光景玩弄,不实落用功,负此知耳!”又说:“良知之外,别无知矣。故‘致良知’是学问大头脑,是圣人教人第一义。”所以,对“良知”的探讨,是把握王阳明思想乃至明代中期儒家思想的关键。王阳明的良知思想,主要在对话和书信中表达。但往往因具体情境的不同而发生变化,有时甚至自相抵牾,这使得他的良知思想有一种含混性、多义性。耿宁试图对王阳明的良知思想进行哲学重构,他区分了良知概念的多重内涵,力图对其作出一种连贯性的解释。那么,他的这种做法是否有助于我们理解王阳明的良知思想?本文以耿宁所著《人生第一等事》为中心,参以耿宁其他著作,对其进行梳理和考察。耿宁偏向于把良知理解为某种本己的(Eigentliches)、本原的(Ursprüngliches)东西,因此他把“良知”翻译成“ursprünglichen Wissens”,直译成中文是“原初知识”或者“本原知识”。他认为这个翻译“能够最好地穿透王阳明的所有语境”。耿宁认为良知有两种含义:其一,作为向善秉性的本原知识,它在怜悯、爱、恭敬、羞耻等道德情感中自发地显露出来,但它只是德性的萌芽,还须在凭借抵御私欲才能贯彻自己;其二,作为对自己意向体验之直接的道德意识,它在常人那里多多少少是被蒙蔽的,因此它必须借助正心、诚意等工夫才能得到澄明。关于良知的讨论,我们发现王阳明和耿宁的侧重点是不一样的。王阳明侧重于探讨怎么能让良知更好地呈现在自己心中,他认定良知是为善的内在根据,并且通过知行合一、诚意、致知等工夫(策略)使人时刻警觉和提撕自己,让人自觉地“依得良知”,由此成功地引发道德行为。换言之,王阳明关注的是个体在实际生活中如何呈现自己的良知,即如何致良知,这属于前课题化的理解和体验。而耿宁对良知的解读,是对良知进行课题化的研究,他想探明王阳明所说的良知在伦理学上的主张,尤其是良知在人类普遍的道德意识体验拥有什么地位,进而寻找到一种起源于本己领域的道德意识。
[Abstract]:"conscience" is of great significance in Wang Yangming's thought, as Wang Yangming said: "I have this word of conscience, which has been handed down a bit of bone and blood." A certain said in this conscience, from a hundred deaths from a thousand difficult to get, have no choice but to say with people, only fear that scholars can get so easy, to make a situation to play, unrealistically hard work, to bear the knowledge of the ear! ". And he said, "Don't be ignorant beyond your conscience." Therefore,'to conscience'is the great knowledge of the mind, is a saint to teach people the first righteousness. " Therefore, the discussion of "conscience" is the key to grasp Wang Yangming's thought and Confucianism in the middle of Ming Dynasty. Wang Yangming's conscience is mainly expressed in dialogue and letters. However, it often changes and even contradicts itself because of the concrete situation, which makes his conscience thought ambiguous and ambiguous. Geng Ning tries to reconstruct Wang Yangming's ideology of conscience. He distinguishes the multiple connotations of the concept of conscience and tries to make a consistent interpretation of it. So, does his approach help us understand Wang Yangming's conscience? This paper focuses on Geng Ning's the first thing of Life, referring to Geng Ning's other works, combing and investigating it. Geng Ning prefers to understand conscience as Urspr 眉 ngliches of his own, so he translated "conscience" into "urspr 眉 nglichen Wissens" and translated it directly into Chinese as "original knowledge" or "primitive knowledge". He believes that this translation "can best penetrate all the contexts of Wang Yangming". Geng Ning believes that conscience has two meanings: first, as the original knowledge of good nature, it spontaneously reveals itself in moral emotions such as compassion, love, respect, shame, etc., but it is only the bud of virtue. Second, as the direct moral consciousness of the experience of one's own intention, it is more or less deceived by ordinary people, so it must be made clear by heart, sincerity and so on. On the discussion of conscience, we found that Wang Yangming and Geng Ning's emphasis is different. Wang Yangming focuses on how to better present his conscience in his own heart. He determines that conscience is the internal basis for good, and through the integration of knowledge and practice, sincerity, knowledge and other efforts (strategies) to make people always alert and tear themselves up. Make people consciously "according to conscience", and thus successfully lead to moral behavior. In other words, Wang Yangming focuses on how individuals present their conscience in real life, that is, how to cause conscience, which belongs to the understanding and experience of pre-topic. And Geng Ning's interpretation of conscience is a study of conscience as a subject. He wants to find out what position conscience holds in ethics as stated by Wang Yangming, especially in the universal moral consciousness experience of mankind. Then we find a kind of moral consciousness originated in our own field.
【学位授予单位】：深圳大学
【学位级别】：硕士
【学位授予年份】：2017
【分类号】：B248.2

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