徽派朴学中庸观探赜——以戴震、程瑶田、凌廷堪为例  

Exploring the Doctrine of Mean in the Huizhou School of Pragmatic Learning:A Case Study of Dai Zhen,Cheng Yaotian and Ling Tingkan

作　　者：杨抒漫 YANG Shuman(School of Humanities,Tongji University,Shanghai 200092,China)

机构地区：[1]同济大学人文学院,上海200092

出　　处：《安徽工业大学学报（社会科学版）》2023年第5期46-50,共5页Journal of Anhui University of Technology：Social Sciences

摘　　要：戴震、程瑶田、凌廷堪三人的中庸观堪为徽派朴学中庸观之典范。戴震中庸观建立在以血气心知为内核的人性论基础上,认为中庸之德是尊重并合理对待血气心知及其条理;程瑶田中庸观以慎独和诚意为立足点,强调以经权和礼制应事,并在应事过程中领悟中庸;凌廷堪中庸观以礼为中枢,主张去理存礼,中庸是顺应性情和以礼节制性情的统一体。三者的中庸观均异于程朱理学重天理、轻人欲、明体用的哲学思想,折射出徽派朴学的两点学术特色:扬弃前贤思想,建构新哲学;由训诂以寻义理,因文以求道。The doctrines of the Mean held by Dai Zhen,Cheng Yaotian and Ling Tingkan exemplify the nuanced perspective within the Huizhou School of Pragmatic Learning.Dai Zhen’s conception of the Mean is rooted in his human nature theory that centers on vital energy,sentiments,and reason,positing that the virtue of the Mean respects and appropriately manages these inherent faculties and their inherent order.Cheng Yaotian’s view on the Mean is grounded in self-reflection and sincerity,emphasizing the application of classical principles and rites in addressing matters,with the understanding of the Mean emerging through such practical engagement.Ling Tingkan’s interpretation revolves around ritual as its core,advocating for discarding rigid rationalism in favor of rituals,where the Mean represents a harmonious unity between conforming to one’s disposition and tempering it with proper rites.The Mean doctrine of all three scholars diverges from the philosophical thought of Neo-Confucianism espoused by Cheng-Zhu school,which emphasizes heavenly principles over human desires and discerns essence and function.Their views reflect two salient academic characteristics of Huizhou School of Pragmatic Learning:the reevaluation and innovation of preceding scholarship,and the discovery of profound meanings and truths through textual exegesis and philological inquiry.

关 键 词：徽派朴学 戴震 程瑶田 凌廷堪 中庸 

分 类 号：B249[哲学宗教—中国哲学]