论钱穆早年诠释阳明心学的内在理路——以《王守仁》为中心  

On Qian Mu’s Internal Rationalization of Wang Yangming’s Philosophy of Mind in the Early Years:Wang Shouren as the Center

作　　者：李亚奇 LI Yaqi(School of Marxism,Nanjing Normal University,Nanjing,Jiangsu 210023,China)

机构地区：[1]南京师范大学马克思主义学院,江苏南京210023

出　　处：《平顶山学院学报》2025年第1期87-93,共7页Journal of Pingdingshan University

基　　金：南京师范大学人才引进项目(184080H202A164)。

摘　　要：基于对19世纪末20世纪初清代学术史研究的关切,钱穆早年持续关注阳明心学,着重阐发了它对中华人文精神的传承与发展,进而充分肯定其在中国儒学史中的价值。钱穆指出,清儒接续阳明心学的实行精神,既本于心性,又推扩致良知说的行事主张和拔本塞源论的经世之风,而不局限于对科学知识的追求。同时,在钱穆看来,阳明强调良知的好恶感应特征,从而以情感为主轴,沟贯“吾心”与“外物”、“居敬”与“穷理”,不仅彰显了传统儒家的人文精神,而且可以规避科学万能的风险。Based on his concern for the study of the academic history of the Qing Dynasty in the late 19th and early 20th centuries,Qian Mu continued to pay attention to Wang Yangming’s philosophy of Mind,in his early years,focusing on its inheritance and development of the Chinese humanistic spirit,and then fully affirming its value in the history of Chinese Confucianism.Qian Mu pointed out that the Qing scholars carried on the practical spirit of Wang Yangming’s Philosophy of Mind,which was based on the nature of the mind and heart,and also expanded the theory of realizing the good conscience and the theory of cutting off the source of evil in the world.At the same time,in Qian Mu’s view,Wang YangMing emphasizes the good and dislike sensing characteristics of conscience,so as to take emotion as the main axis,connecting mind with things,“prudence and respect”and“investing the principle”,which not only demonstrate the humanistic spirit of traditional Confucianism,but also avoid the risk of omnipotence of science.

关 键 词：实行精神 情感 人文主义 

分 类 号：B261[哲学宗教—中国哲学]