象山心学的“情理结构”  

The Structure of Emotion and Heavenly Principles in Xiangshan’s Theory of Mind

作　　者：李增杰 Li Zengjie

机构地区：[1]滨州学院艺术学院

出　　处：《中国美学》2022年第2期67-77,共11页Chinese Aesthetics

摘　　要：陆学内部存在一个极具张力的“情理结构”,这一架构总体呈现“情”“理”结合、以“理”驭“情”、“理”主“情”辅的思维态势,“情理交融”与“情理对峙”的两难困局一并存于陆子心学。象山之后,人性内部的“情理结构”发生变化,从中古时期的“理”优于“情”的既有模态慢慢转向明清之际的“情”强于“理”的崭新样态,集中表现为阳明心学的解体过程。王氏学说日益凸显的“感性意欲”的理论倾向被其后学发扬光大,最终引发明末清初崇尚个性、肯定意欲、讴歌情感的启蒙运动。There is a“structure of emotion and heavenly principles”with great tension in Lu Jiuyuan’s philosophy of the mind.This structure presents the thinking situation of combining emotion and reason,controlling emotion by reason,and the dilemma of“blending emotion and reason”and“confrontation between emotion and reason”coexists in Lu’s philosophy.After Xiangshan,the“structure of emotion and reason”in human nature changed,from the existing mode that“reason”was better than“emotion”in the Middle Ages to the new mode that“emotion”was stronger than“reason”in the Ming and Qing Dynasties.Wang Yangming’s theory of“perceptual desire”is increasingly highlighted by his later learning,which eventually led to the enlightenment movement of advocating personality,affirming desire and eulogizing emotion in the late Ming and early Qing Dynasties.

关 键 词：象山心学 情理结构 心 情 理 

分 类 号：B244.8[哲学宗教—中国哲学]