船山对阳明心学生死观的批判与重构  

On Chuanshan’s Criticism and Reconstruction of Study of Yangming’s View of Life and Death

作　　者：王可 Wang Ke(Yuelu Academy,Hunan University,Changsha Hunan 410082,China)

机构地区：[1]湖南大学岳麓书院,湖南长沙410082

出　　处：《衡阳师范学院学报》2023年第2期26-32,共7页Journal of Hengyang Normal University

基　　金：湖南省社会科学基金项目“王船山笃孝思想研究”(20YBA045)。

摘　　要：关于船山生死观的内涵与学术传承,学界已有相关研究,然而,作为典型理性主义者的船山,在唯物气论中注入宗教成分的原因仍有待探索。从历史事实来看,船山的这一举动与阳明后学的异端化分不开。明季,以王龙溪、李卓吾、罗近溪等为代表的阳明后学为寻求精神解脱,在生死观上引入佛教教义,引起了船山的强烈不满,认为这种生死观将使学者陷于神秘主义。为了解析阳明后学逃佛的原因,船山深入心学理论,认为儒家生死观缺失与“良知”的还原论倾向是其逃佛的“始作俑者”。为了纠正心学的异端倾向,船山以“气”为基础,构建起“气不灭,神亦不灭”的气循环论系统,以普遍精神不灭取代个体精神与意识不灭,使儒家生死观重归理性主义传统。The connotation and academic inheritance of Chuanshan’s view of life and death have been studied in the academic circle.However,as a typical rationalist,it still needs to explore the reasons for Chuanshan injecting religious elements into materialist Qi theo⁃ry.From the historical fact,the reason of his doing this has certain relationship with the disciples of Yangming study.In Late Ming Dy⁃nasty,in order to pursuit spiritual relief,the disciples of Yangming,represented by Wang Longxi,Li Zhuowu and Luo Jinxi,adopted Buddhist teachings on the view of life and death which caused strong dissatisfaction of Chuanshan.He criticized that it would have led scholars to mysticism.In order to analyze the reason why the disciples of Yangming joined Buddhism,Chuanshan went deep into the Heart-mind Theory,and believed that the lack of the concept of life and death and the reductionist tendency of reductionism led to the submission of Heart-mind Theory to Buddhism on the issue of view of life and death.In order to correct the heresy tendency of the Yangming’s disciples,Chuanshan built the Qi circulation theory system and replaced individual spirit and consciousness with univer⁃sal spirit immortality,so as to return the Confucian outlook on view of life and death to the tradition of rationalism.

关 键 词：船山 阳明后学 生死观 神不灭论 气循环论 

分 类 号：B249.2[哲学宗教—中国哲学]