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作 者:牛磊[1] NIU Lei(School of Chinese Martial Arts,Beijing Sport University,Beijing,China 100084)
出 处:《温州大学学报(社会科学版)》2024年第6期111-120,共10页Journal of Wenzhou University:Social Science Edition
摘 要:“独知”成为一个修身学的概念始于宋儒朱熹。明代心学思潮兴起之后,王阳明及其后学将这一概念加以深化、引申,使其在内涵与外延方面与朱熹旧说形成了显著差异。阳明后学对“独知”的诠解与辨析主要沿两条思路而展开。其一,以“独知”释良知,持此观点者以王畿、欧阳德为代表,他们将“独知”界定为“天理”“超越于经验世界的道德实体”。其二,剥离“知”字,直接以“独”释良知,由此引出另一重要概念“独体”。以聂豹、尤时熙、孟我疆为代表的部分阳明后学认为“独”是良知本体,“独知”是经验世界的已发之念,二者不可等同。唐鹤征、杨起元等人则更进一步将“独”改造成“独体”概念,以突出其本体之义,他们尽管对“独体”概念的阐发仍显粗疏,却为刘宗周“慎独”哲学的构建提供了一个可资借鉴的方向。The concept of“Du Zhi”(独知)originating as an important concept of moral cultivation was first invented by Zhu Xi.After the rise of Neo-Confucianism during the Ming Dynasty,Wang Yangming and his students deepened and extended this concept,creating a notable difference in its new connotation and meaning compared to Zhu Xi’s old interpretation.The interpretation and analysis of“Du Zhi”by the followers of the Yangming School mainly unfold along two lines of thought.Some scholars interpreted“Du Zhi”as conscience,with Wang Ji and Ou Yangde,students of Wang Yangming,being the representative scholars of this view.They defined“Du Zhi”as“natural law”and“a moral entity that transcends the empirical world”.Other scholars inclined to interpreted“Du”(独)as the essence of conscience,thereby introducing another important concept of“Du Ti”(独体).Some followers of the Yangming School,represented by Nie Bao,You Shixi,Meng Wojiang,believed that“Du”and“Du Zhi”were two different concepts.“Du”was moral noumenon while“Du Zhi”was just a consideration about an incident.Along this line of thought,Tang Hezheng and Yang Qiyuan transformed“Du”into a new concept of“Du Ti”(独体),highlighting its ontological meaning.Though their interpretation of the concept of“Du Ti”was somewhat superficial,it provided a reference for the construction of Liu Zongzhou’s philosophy of“Shen Du”(慎独).
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