穆孔晖的理学思想与其学派归属考论  

A Textual Research on Mu Konghui′s Neo Confucianism Thoughts and the Attribution of His School

作　　者：钟治国 Zhong Zhiguo

机构地区：[1]西安交通大学人文学院,西安710049 [2]朱子学会

出　　处：《中州学刊》2020年第11期106-111,共6页Academic Journal of Zhongzhou

基　　金：国家社会科学基金一般项目“北方王门后学研究”(19BZX067)。

摘　　要：黄宗羲在《明儒学案》中将穆孔晖归于北方王门,认为其虽然是王阳明所取之士,但未经师门煅炼,是“学阳明而流于禅”者。实际上,在理气关系方面,穆孔晖同于朱子,主张理一气殊,但不同之处在于他又继承了张载的太虚说而主气本论,认为气主而理从。因此,在心性论方面,穆氏认为“乾元”一气是性之本原,此善性(理)得自于天而具于心,从而在本原处肯认了孟子的性善说,因而在工夫上主张以任运此性之自为、自行而不杂以人为之私智拟议的“率性”工夫为主要工夫形态。此外,他晚年主张会通儒释,三教兼资,在人生信仰和终极托付上更重视吸收佛、道两家的思想精华。统而观之,穆孔晖之学在基本立场和具体主张上更接近宋儒之说,并最终流于释氏,故不可将之归于王门后学之列。Huang Zongxi regarded Mu Konghui as a scholar of the northern WangYangming school in The Cases of Confucianism in Ming Dynasty,but he thought that Mu′s understanding of Yangming′s theory was not profound,and eventually became a Zen scholar.In fact,on the relationship between Li and Qi,Mu agreed with Zhu Xi and regarded Li of all things as the same one,but Qi different,but the difference was that he inherited Zhang Zai′s theory and advocated that Qi should be the foundation,and that Qi was the dominant factor,while Li was subordinate to Qi.Therefore,in his theory of Mind and Nature,he advocated that the Qi of"Qianyuan"was the root of human nature.He held that human′s good nature was obtained from Heaven,and therefore confirmed Mencius′"human beings are of good nature"from the origin.He advocated that nature appear naturally in practice without human′s interference.In addition,in his later years,he advocated that Confucianism,Buddhism and Taoism should be integrated.To sum up,Mu Konghui′s theory was closer to that of the Confucians in the Song Dynasty,and eventually moved to Buddhism,so he can′t be regarded as a Yangming scholar.

关 键 词：穆孔晖 理气 心性 三教兼资 学派归属 

分 类 号：B248[哲学宗教—中国哲学]