王夫之《尚书》诠释中的实心实学——以《尧典》为中心  

Real Mind and Real Learning in Wang Fuzhi's Annotation on Book of Documents:Focusing on Chapter of Yao Emperor

作　　者：张学智[1] 

机构地区：[1]北京大学哲学系,北京100871

出　　处：《北京大学学报（哲学社会科学版）》2009年第1期19-27,共9页Journal of Peking University(Philosophy and Social Sciences)

摘　　要：王夫之吸取了《中庸》诚明相生的思想,以实心生实学为《尚书》诠释的基本观点。实心即与天道为一的诚的境界,实学即符合价值理想的具体事为。王夫之力戒不取资于诚的润沃而仅恃聪明才辨的"浮明",并批评四种弊病:一是道家的自然主义,主张人不可干预自然事物;二是法家的法治主义,主张一决于法而放弃人文、道德之教化;三是过分的自我主义,见心不见理,夸大、滥用人的能动力量;四是过分的封闭主义,有见于人文的弊害而欲以绝去人为规避之。王夫之对明朝史事的评说,对佛老的批评,他的中国文化重建的理想,皆立基于这一原则之上。Wang Fuzhi absorbed the thought about sincere and intelligent produce of each other from The Mean, on the basis that real mind would produce real learning all of key viewpoints in annotation on Book of Documents were deduced. Real mind was true realm in this oneself and was unity with Dao, and real learning was the business that conformed to good value. Wang Fuzhi strictly avoided the light- minded that only intelligent without nourish from sincere, he criticized four faults ： naturalism in Daoism, the advocacy that rule by only law in legalism, uhraegoism that exaggerated and abused the ability of human being in School of Mind, and Buddhism＇ s blockade mode that abandoned the man＇s efforts. Wang Fuzhi＇s work in several realms was based on this principle.

关 键 词：王夫之 实心 诚明 

分 类 号：B249.2[哲学宗教—中国哲学]