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作 者:张卫红[1] 李卓[2] Zhang Weihong;Li Zhuo
机构地区:[1]中山大学哲学系,广东广州510275 [2]天津社会科学院,天津300191
出 处:《中州学刊》2024年第7期107-116,共10页Academic Journal of Zhongzhou
基 金:国家社会科学基金项目“东林学派与阳明后学工夫论比较研究”(22BZX058)。
摘 要:在儒家传统中,作为自我操持与修炼方式的功夫不断演化。王阳明的良知学兴起,其功夫更加精微细密、鞭辟近里,推动了理学功夫论的“典范转移”。阳明学者围绕致良知功夫的深入互动与攻错,“牛毛茧丝,无不辨析”,使阳明学蕴含的各种理论可能得以充分展开。“悟本体即是功夫”“由功夫以悟本体”两种教法可谓阳明后学两大功夫进路。阳明学者在这两大进路下各展其才,发展出丰富的功夫实践形态,其出于对“躐等”的警惕,而十分注重功夫的次第。深入探讨阳明后学致良知功夫的六种形态和五级次第所构成的论域,可以更加清晰地呈现阳明学功夫的普遍性特征与丰富的思想图景。In the Confucian tradition,self-cultivation,as a way of self-discipline and practice,was in constant evolution.With the rise of Wang Yangming's teaching of the innate moral knowledge of goodness(liangzhi),the self-cultivation theory was more re-fined and meticulous,penetrating deeply into the core,driving the paradigm shift of the Neo-Confucian self-cultivation theory.The scholars of Yangming School engaged in profound interaction and debate on the practice of self-cultivation of extending the innate moral knowledge of goodness,displaying the ability to distinguish even the finest distinctions like“separating cow hairs from silkworm threads”.This allowed various theories inherent in Yangming School to be fully unfolded.“Realizatoin of the Essence(benti)being the Self-Cultivation”and“Realization of the Essence(benti)through Self-Cultivation”represented the two major paths of the self-culti-vation of Yangming School.Scholars of Yangming School explored their talents under these two paths,developing a rich variety of forms in practice of self-cultivation.Simultaneously,due to their vigilance opposition against“out of order”(liedeng),they paid great atten-tion to the“sequence of the Way”(stages)in the practice of self-cultivation.A thorough exploration and comparison of the discourse covered by the six forms,and five stages of self-cultivation of extending the innate moral knowledge of the goodness in the Yangming School would more clearly present the universal characteristics and rich thought panorama of the self-cultivation of Yangming School.
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