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作 者:姜海军[1] 桂晨昊 JIANG Haijun;GUI Chenhao(School of History,Beijing Normal University,Beijing 100875,China)
出 处:《南都学坛(南阳师范学院人文社会科学学报)》2022年第3期12-19,共8页Academic Forum of Nandu:Journal of the Humanities and Social Sciences of Nanyang Normal University
基 金:国家社会科学基金一般项目“中国经学解释的思想与方法研究”,项目编号:16BZX044。
摘 要:吴与弼以“成人”为志的康斋学植根于儒家成就圣贤的理想,得到了由科举制稳定实行造成的大量中下层儒者的呼应,是明前期儒者背离明初士风的典型。到其弟子陈献章时代,儒家学说与儒者多元化进一步发展,影响高层士大夫。从康斋学到白沙学,勾勒出明代儒学与士风发展的一条重要轨迹,体现了明代社会的转变。康斋学和白沙学是这一发展变化的典型,也有引领作用。应看到,儒士大夫的变化相当程度上是儒者努力与儒家理想的群体性回归,部分领先于社会变化,并深刻塑造了后者。Wu Yubi(1392-1469)is known primarily as the neo-Confucian initiator of an ideal marked by the introspective pursuit of sagehood that deviated from the orthodox tradition of cultivation of mind.Wu’s daily pursuit of the goal of sagehood was echoed and received by a plethora of Confucian scholars at the grassroots level churned out by the imperial examination system.This was considered a typical deviation from the orthodox scholarly ethos of the early Ming Dynasty.By the time Wu’s disciple Chen Xianzhang(1428-1500)rose to prominence,the development and diversification of neo-Confucianism and Confucian scholars had exerted subtle influences upon high-level literati and scholar-bureaucrats.From Kangzhai Studies(康斋学)to Baisha Studies(白沙学),an important trajectory of the development of Confucianism and the evolution of the scholarly ethos in the Ming Dynasty could be observed,which offers an insight into the social transformation of the Ming Dynasty.The above-mentioned two schools of studies were typical of this development and change,and they also played a leading role.It should be noted that the changes in the scholarly ethos of the Ming Dynasty were to a large extent an outcome of the efforts of Confucian scholars and their collective return to the lofty Confucian ideals.Besides,part of these changes preceded social changes,reshaping and remolding the latter in profound ways.
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