刘蕺山“虚无”思想论略  

On Liu Jishan's Doctrine of Void-nothingness

作　　者：王瑞昌[1] 

机构地区：[1]首都经贸大学,讲师哲学博士北京100053

出　　处：《北京行政学院学报》2000年第1期65-68,共4页Journal of Beijing administration institute

摘　　要：“虚无”既可从本体论上讲,也可从价值论上讲,还可以从修养境界上讲。儒家哲学在本体论和价值论上反对“虚无”之说,但在境界上则是肯定此说的。境界上的“虚无”是儒释道三家所共有的。但是,就儒家所言“虚无”仅仅是“境界上的”而论,它的虚无之说是与其他两家相区别的另一形态。刘蕺山的哲学思想在某种程度上是为矫正王学末流的虚荡之弊而形成的,但是,其思想中不乏自境界而言的虚无思想。Void nothingness can be understood ontologically, axiologically or in terms of spiritual vision. Whereas Confucianism opposes the doctrine of void nothingness ontologically and axiologically, it recognizes this doctrine as a spiritual vision. Taken only as a spiritual vision, the doctrine of void nothingness is commonly shared by Confucianism, Buddhism and Taoism. However, since void nothingness in Confucianism refers nothing else but a certain spiritual vision, it may be regarded as a special species of void nothingness. Although Liu Jishan's philosophy is, in a sense, established in reaction to the illusive and rash practices of the followers of Wang Yangming's philosophy in Late Ming dynasty, void nothingness is by no means deficient in his philosophy.

关 键 词：刘蕺山 儒学 虚无 境界 

分 类 号：B248.99[哲学宗教—中国哲学]