晚明心学与宗教趋向  

The Philosophy of the Mind and the Religious Orientation in the Late Ming Dynasty

作　　者：吴震[1] 

机构地区：[1]复旦大学,上海200433

出　　处：《云南大学学报（社会科学版）》2009年第3期32-43,共12页The Journal of Yunnan University:Social Sciences Edition

基　　金：国家社会科学基金一般项目(批准号:04BZX026);复旦大学文史研究院国家哲学社会科学创新基地一般项目(批准号:07FCZD018)的阶段性研究成果

摘　　要：一般说来,阳明心学倡导道德自律,反对以求福为目的的行善。然而,阳明在推进道德教化之时,却也时常告诉人们"鬼神"会根据人的善恶行为而"相之"或"殛之",这值得引起关注。本文的主旨在于揭示三点:第一,后阳明时代的道德劝善运动与心学思想有着密切的关联,使其凸显出宗教性趋向;第二,将佛老的"报应"思想纳入儒家的"感应"体系中来加以重新诠释,这是晚明儒者大谈"果报"的重要思路;第三,由心学家的"自讼"实践来看,探讨"转祸为福之道"、融宗教于儒学已成为晚明思想转向的一个重要标识。Generally speaking,Yangming philosophy of the mind advocates self-disciplined morality and criticizes the charitable deeds aiming at happiness.However,while preaching the ethical standards,Yangming philosophy of the mind often tells people that 'ghosts and gods' will punish or praise them according to their deeds.The paper aims to reveal the following three points: 1.The moral-instruction for good deeds in the post-Yangming period is closely related to the philosophy of the mind with an obvious religious orientation;2.The reinterpretation of the Buddhist idea of retribution within the perceptive system of Buddhism is a key idea of the retribution-talking Confucians in the late Ming dynasty.3.Judging from the 'self-criticism' practice of the philosophers of the mind,the discussion of 'turning the disaster into happiness' and the combination of religions with Confucianism are a turning point in the ideological changes in the late Ming dynasty.

关 键 词：劝善 报应 感应 祸福之道 宗教趋向 

分 类 号：B248[哲学宗教—中国哲学]