心学美学的禅宗色彩及其嬗变  

Zen Color of Mindology Aesthetics and Its Transmutation

作　　者：吴树波 WU Shu-bo(College of Marxism,Central South University of Forestry and Technology,Changsha 410004)

机构地区：[1]中南林业科技大学马克思主义学院,湖南长沙410004

出　　处：《江南大学学报（人文社会科学版）》2022年第5期67-75,共9页Journal of Jiangnan University：Humanities & Social Sciences Edition

基　　金：国家社科基金重大项目“宋明理学与中国美学话语体系建构研究”(20&ZD048);湖南省教育厅科学研究项目“禅宗思想对宋明心学美学的影响研究”(21C0157)。

摘　　要：陆王心学在本体论上将先前理学家们预设的外在本体拉回内心,并有意无意地向禅宗看齐,破除了超越之“道心”与现实之“人心”的分辨,因而更加切近美学,尤其是禅宗的生命美学。在后期,随着禅宗化程度的愈益加深,心学美学越来越走向自然主义。在一些王门后学那里,原本笃实稳健的心学修养工夫悄然瓦解,取而代之的是类乎洪州禅法的随顺自然,并越走越远,直至传统的儒家道德审美境界最终蜕变为建基在自然人性论之上的非道德审美境界。Lu-Wang's mindology brought the external noumenon preset by the former Neo-confucianists back to the inner mind,and looking up to the Zen school intentionally or not,it broke the distinction between“the mind of the Way”,which is transcendental,and“the mind of man”,which is realistic,and therefore it is closer to aesthetics,especially the life aesthetics of Zen school.But in the later periods,due to the increasing influence by Zen,mindology aesthetics became increasingly naturalistic.To some post-Wang scholars,the original solid and steady mind-cultivating self-efforts quietly became unnecessary and were replaced by the Hongzhou Zen method of following the nature,and as they went further and further,finally the traditional Confucian moral aesthetic realm was transformed into the non-moral aesthetic realm based on the theory of natural human nature.

关 键 词：心学美学 禅宗 本体 工夫 境界 

分 类 号：B244.8[哲学宗教—中国哲学] B248.2