王艮义理的两重结构与道家化倾向  

The Dual Structures of Wang Gen’s Philosophical Theory and its Taoist Tendency

作　　者：崔海东[1] CUI Hai-dong(School of Humanities,Jiangsu University of Science and Technology,Zhenjiang 212003,Jiangsu,China)

机构地区：[1]江苏科技大学人文学院,江苏镇江212003

出　　处：《贵阳学院学报（社会科学版）》2021年第6期23-29,共7页Journal of Guiyang University:Social Sciences

摘　　要：心斋心学义理有两重结构。第一重结构,在本体上以良知是自然天则,先天具足,当下即是;故在工夫上不假安排,直接以百姓日用是道;在发用上则以淮南格物为基础,安身为本,倡明哲保身之说。第二重结构,在本体上将心体定为未发之中;在工夫上知中修中养中执中,致中和之乐;在发用上则秉持道德的理想主义,欲建设王道社会。此两重结构,表现出较大的矛盾性与冲突。第二重义理是在宋明道学领域内的正常发育,而第一重将人性自然化,此类于庄子,以日用为道又无异于魏晋玄学越名教而任自然,以保身为宗旨无疑又近于杨朱等人,从而使自身渐离阳明心学,在无意间滑至道家的方向。Wang Gen’s philosophical theory has two structures.First,in terms of noumenon,conscience is the law of nature,innate and sufficient.Therefore,no efforts of arrangement are necessary,and it could be directly adopted in people’s daily life.He advocates the idea of being wise and protecting oneself on the basis of his idea of studying things in application.Second,he defines heart as the state of mind showing no emotions,while in the cultivation,the golden mean is crucial so as to achieve harmonious happiness.In application,he upholds moral idealism and wants to build an ideal society.However,this dual structure poses great contradiction and conflict.The second part seems a normal development in the field of Taoism in Song and Ming Dynasties,while the first is the naturalization of human nature like Zhuangzi,but taking ordinary daily use as the purpose is no difference from the metaphysical idea of“exceeding Confucianism and returning to nature”in the era of Wei and Jin Dynasties.The purpose of self-protection is undoubtedly close to the thought of Yang Zhu.As a result,he has gradually moved away from Wang Yangming’s academic system and inadvertently slipped into the direction of Taoism.

关 键 词：王艮 未发之中 自然天则 百姓日用 明哲保身 

分 类 号：B248.3[哲学宗教—中国哲学]