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作 者:武道房[1] WU Daofang(Chinese Poetry Research Center,Anhui Normal University,Wuhu 241000,China)
机构地区:[1]安徽师范大学中国诗学研究中心,安徽芜湖241000
出 处:《安徽史学》2024年第5期129-137,共9页Historical Research In Anhui
基 金:国家社科基金重点项目“明清理学文论研究”(19AZD033)的阶段性成果。
摘 要:晚明王学末流将王阳明“心体无善恶之说”导向两个路径:一是与释氏空观合流,使士人摆落世事,消解入世热情;二是很多士人将该学说,作为纵情肆欲、不讲是非道德之借口。方学渐学术思想总体是心学立场,但他又是王学修正派。他坚持心体至善说,反对王阳明、王畿“无善无恶心之体”说,其目的是为了纯正社会风俗,维护儒家礼教。他不轻言本体,主张上达即在下学之中,推崇庸德庸言之践履,是王门中的务实派。他主张以道问学辅助尊德性,对王学末流之反知主义是一个纠正。这些思想特点,对桐城方氏族人推尊忠孝节义、重视知识教育都有很大影响,从而形成一种家族风气,成为后世方氏族人立身和写作的灵魂。In the late Ming Dynasty,the school of Wang Yangming directed his theory of“the mind is neither good nor evil”towards two paths:firstly,it merged with the Buddhist concept of emptiness,causing scholars to abandon the world and dissipate their enthusiasm for participating in society.Secondly,many scholars used this theory an excuse for indulging in selfish desires and not distinguishing right from wrong.Generally,Fang Xuejian’s academic thought was based on the philosophy of the mind,but he was also a revisionist of the School of Wang.He insisted on the concept of the highest good of the mind,and opposed the theory of Wang Yangming and Wang Ji that“the mind is neither good nor evil”.The purpose was to maintain the pure social customs and the Confucian etiquette.He didn’t speak lightly about the ontology,stranded for the highest order by the earthly knowledge,and advocated the practice of common virtues.He was a pragmatist in the school of Wang Yangming.He advocated that the pursuit of knowledge should be complementary to the cultivation of virtue,which corrected the anti-intellectualism of the late school of Wang Yangming.These ideological characteristics had a great influence on the Fang clan in Tongcheng,which promoted loyalty,filial piety,chastity,righteousness,and emphasized knowledge education.This formed a kind of clan atmosphere,and became the soul of later Fang clan life and writing.
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