高攀龙《论语》诠释中的折衷朱王特色  

Gao Panlong’s Compromise of Zhu Xi and Wang Yangming in his Interpretation of The Analects

作　　者：唐明贵 TANG Ming-gui(School of Politic Science and Public Administration,Liaocheng University,Liaocheng 252059,Shandong,China)

机构地区：[1]聊城大学政治与公共管理学院,山东聊城252059

出　　处：《贵阳学院学报（社会科学版）》2023年第6期20-24,共5页Journal of Guiyang University:Social Sciences

基　　金：国家社会科学基金重点项目“《论语》诠释与心学思想的传统和演变”(项目编号:23AZX008)。

摘　　要：身处晚明的高攀龙,为挽救国难民瘼,力图重振朱学雄风。一方面,他学宗朱学,倡言天理、人欲和复性问题,对朱注中的疑难之处予以剖析;另一方面,他批评和纠正王学,针对阳明学的“以善为念”,竭力主张以善为性,针对阳明学的“以善自吾性感而动以后”说,主张反躬内敛以求仁。在此基础上,他力图折衷朱王,倡言心与理是合一的,格物为其工夫,并提出了真修、真悟、修悟并重的思想,开创了学术研究的新风气。In hope of saving the nation and the people from difficulties,Gao Panlong,who lived in late Ming Dynasty,tried to revitalize Zhu Xi’s theory.On the one hand,as a leading scholar of Zhu Xi School,he advocated the issues of heavenly reason,human desires and the returning to human nature,and analyzed the difficult parts of Zhu Xi’s comments to The Analects of Confucius.On the other hand,he criticized and corrected Wang Yangming’s theory,advocating kindness as nature rather than as an intention in Wang Yangming’s theory.He proposed to obtain benevolence through self-reflection in response to Wang Yangming’s theory of“kindness after one’s nature is touched and moved”.On this basis,he tried to compromise Zhu Xi and Wang Yangming to advocate that the mind and the reason are one with the studying of things as their effort,and put forward the idea of true cultivation,true enlightenment,and equal importance of cultivation and enlightenment,which has initiated a new trend in the academic circle.

关 键 词：高攀龙 《论语》 诠释 

分 类 号：B248.99[哲学宗教—中国哲学]