李二曲的明体之学及其心学定位  

Li Yong’s Moral Ontology and Its Historical Orientation in Sung-Ming Neo-confucianism

作　　者：孙邦金[1] 杨国威 SUN Bang-jin;YANG Guo-wei(Institute of Philosophy and Culture,Wenzhou University,Wenzhou 325035,Zhejiang)

机构地区：[1]温州大学哲学与文化研究所

出　　处：《宝鸡文理学院学报（社会科学版）》2019年第5期36-43,共8页Journal of Baoji University of Arts and Sciences：Social Science Edition

基　　金：2012年度国家社科基金项目:清代中期儒学的转型与流变(项目编号:12CZX031)

摘　　要：明清之际,李颙以“明体适用”之体用全学崛起于关中,成为清初“三大儒”之一。可是二曲身后的学术影响远不及生前,而在后来学界不多的研究成果之中,又对其思想性质与学派归属聚讼不已,这两个现象都是颇耐人寻味的。如果只从二曲“潜体密验”的明体之学,如“虚明寂定”的灵明论、“无善无恶”的天机论以及“无念之念”的意念关系论等来看,可以断定二曲的心性论基本上是围绕王阳明“无善无恶心之体”这一中心命题而展开的,强调心体灵原的自然流露,实为王门左派之余韵。回顾二曲心性论之本来面目及其影响之消长,不仅有助于学界更清晰地审视明末清初关学与阳明后学的分化演变,亦可从中看到清初儒学由虚玄向徵实的范式转移。During late Ming Dynasty and early Qing Dynasty, Li Yong rose to be one of the three most famous Confucian scholars at that time with his moral ontoloty in middle region of Shanxi Province.But there are two quite interesting questions: first, Li Yong’s academic influence after his death is far less than that before his death;second, later scholars have been arguing about the historical position of his philosophy.If we put aside Li Yong’s practical theory, and focus on his wordless moral ontology, such as moral reflection and confession theory, secret consience theory, absolute good theory and the theory of relation between moral consciousness(yi) and ideas(nian), it can be concluded that his theory of mind and nature is basically around Wang Yangming’s moral philosophy.A review of Li Yong’s theory of mind and nature and its influence will not only help promote the study of Yangming School, but also reveal the academic paradigm shift of Confucianism from mystery to reality in the early Qing Dynasty.

关 键 词：李二曲 明体适用 悔过自新 意念之辨 关学 

分 类 号：B249.9[哲学宗教—中国哲学]