王阳明议墨子的兼爱  

Wang Yangming's Discussion on Mo Zi's Universal Love

作　　者：向世陵[1] Xiang Shiling

机构地区：[1]中国人民大学国学院

出　　处：《中州学刊》2018年第6期91-94,共4页Academic Journal of Zhongzhou

基　　金：国家社会科学基金重点项目"儒家博爱论研究"(13AZX011)

摘　　要：王阳明宣扬"一体之仁"必然会涉及如何看待墨子的兼爱,墨子能否评价为仁就需要认真思考。"仁"从内心生起又是"渐"与"根"的组合,不同于墨子直接以博爱天下作为眼下当然的诉求。墨子"行仁而过"乃至摩顶放踵,功夫全在外,故不合于儒家仁学。但当时的问题不是墨之乱儒,而是墨之不及,墨子毕竟走在学仁义、求性命而不是专注于记诵辞章的正道上,故"犹有自得也"。阳明坚守仁义内在,立足"本体"看问题,而不能是心外的增益——例如夷之限定于操作和方便层面而非内在的"施由亲始",就成为阳明心本论背景下区分儒墨的关键。The Unity of benevolence advocated by Wang Yangming is bound to relate to how to consider Mo Zi’s universal love. It is needed to think carefully whether Mohism can be evaluated as the Confucian benevolence. The benevolence is born from human inner heart and the combination of ＂ gradualness＂ and ＂ root＂,which is different from Mo Zi’s direct pursuit of universal love. Mo Zi’s efforts to practice his benevolence are not from the inner heart,so it is not compatible with the Confucian benevolence. However at that time the problem was not that Mohists confused Confucianists but that Mohists lagged behind. After all,what Mo Zi pursued is benevolence,righteousness,nature and mandate rather than the written language and text commentary. Wang Yangming insisted on the inherence of benevolence and righteousness and interpreted the problem based on the noumenon rather than the exterior addition,such as the restriction of foreignness focuses on the exterior level of operation and practicality instead of the inner ＂ love beginning from patents＂,which is the key to distinguish between Confucianism and Mohism under the background of Wang Yangming’s mind-ontology.

关 键 词：仁 兼爱 仁义内在 

分 类 号：B248.2[哲学宗教—中国哲学]