阳明心学与道教内丹道的性命之学  

The Human Nature and Life of Wang Yangming School and Daoism Nei-Dan

作　　者：张广保[1] ZHANG Guang-bao(Department of Philosophy,Peking University,Beijing 100091,China)

机构地区：[1]北京大学哲学系,北京100871

出　　处：《南昌大学学报（人文社会科学版）》2023年第4期20-28,共9页Journal of Nanchang University(Humanities and Social Sciences)

基　　金：国家社会科学基金重大委托项目“中华思想通史”(20@ZH026)。

摘　　要：世界上任何原创性的文明都必定会提出归属于自己的独特的思想论题。宋以后道教对唐代禅宗凸显的心性问题,结合中国传统的重生思想作出具有自身理论特色的回应,从而创立了独具理论特色的性命之学。从心性论发展的历史看,由儒家、佛教的心性论转入道教的性命论标志着心性理论的深化与成熟,道教性命理论的创立大大丰富了整个中国心性论的内容,为思想文化宝库注入了新血液,从而受到宋以后思想界的普遍关注。阳明学派与道、释二教的思想关联应从性命之学的大脉络予以把握,而不应仅看成一种私人爱好。从中国性命之学发展的历史过程看,阳明心学仍然应视为明代儒学回应性命问题大讨论的一种新的理论形态。Any original civilization in the world is bound to come up with its own unique intellectual thesis.After the Song Dynasty,Taoism responded with its own theoretical characteristics to the prominent problems of the mind and moral reason of Zen Buddhism in the Tang Dynasty,combined with the traditional Chinese theory of rebirth.Thus,the theory of Xingming with unique theoretical characteristics is established.From the history of the mind and moral reason theory,the transition from the mind and moral reason theory of Confucianism and Buddhism to the mind and moral reason theory of Taoism marks the deepening and maturity of the mind and moral reason theory.The establishment of Taoist mind and moral reason theory has greatly enriched the content of the whole Chinese mind and moral reason theory.It injected new blood into the Chinese civilization and attracted the general attention of the ideological circle after the Song Dynasty.The ideological relation between Yangming School and Tao and Shi should be grasped in the context of the theory of Xingming,and should not be regarded as a personal hobby.From the historical process of the theory of Xingming in China,the theory of Yangming Xinxue should be regarded as a new Confucianism theoretical form of responding to the discussion of Xingming.

关 键 词：道教的性命论 性命双修 阳明心学 阳明后学 

分 类 号：B248[哲学宗教—中国哲学]