阳明学中的道体  

On the Tao-ti in Wang Yangming’s Theory

作　　者：胡水君[1] Hu Shuijun(Institute of Law,Chinese Academy of Social Sciences,Beijing 100720,China)

机构地区：[1]中国社会科学院法学研究所,北京100720

出　　处：《学术探索》2021年第3期1-7,共7页Academic Exploration

基　　金：国家社会科学基金重点项目(16AFX004)。

摘　　要：道体是阳明学的核心。王阳明的著述对道体作了前所未有的充分阐述。从道体角度,王阳明将孔子、孟子、颜回视为明得道体的圣人,也将儒学理解为关于道体以及让人觉察道体的学问。道体作为心之本体,人皆具备,不同于人的意识,始终普遍存在,但在现代知识论中受到忽视。将阳明学中的道体置于现代语境审视,现代哲学有待重建本体论,现代社会世俗体系的构建也需补充道体这一知识论前提,由此形成“道体—德性/理性—自由/民主/市场/法治/道德体系”的复合知识和实践结构。这一结构的意义在于,人在自由和物质供给受到现代政治、经济和法治体系充分保障的同时,有更好的条件和更大的可能去觉知践履道体,展开道德实践。Tao-ti is the core of Wang Yangming’s theory,on which there are unprecedented complete interpretations in Wang Yangming’s works.In Wang’s opinion,Confucius,Mencius and Yan Hui are sages who have been aware of Tao-ti,and Confucianism is the knowledge about it and about making people be aware of it.It is the noumenon of the mind and the world,different from human consciousness but possessed by all the people.It always exists universally no matter whether people realize it or not,but is ignored in modern epistemology.In the contemporary context,modern philosophy needs to make up noumenon and reconstruct ontology,and modern society needs to supplement Tao-ti as epistemological premise so as to form a compound knowledge and practice structure of“Tao-virtue/rationality-the secular system of freedom/democracy/market/rule of law/morality”.The significance of this structure lies in that while their freedom and material supply are fully guaranteed by modern political,economic and legal systems,people have better conditions and greater possibility to be aware of Tao-ti and practice moral aspiration and enterprise.

关 键 词：王阳明 道体 儒学 本体论 现代性 

分 类 号：B248.2[哲学宗教—中国哲学]