頁籤選單縮合
題 名 | 《明儒學案.浙中王門學案》中錢緒山與王龍溪思想之述評=A Reflection on the Thoughts of Ch'ien Hsu-shan and Wang Lung-hsi in Ming Confucian Scholar's Dispute |
---|---|
作 者 | 高瑋謙; | 書刊名 | 鵝湖學誌 |
卷 期 | 27 2001.12[民90.12] |
頁 次 | 頁63-104 |
分類號 | 126.9 |
關鍵詞 | 錢緒山; 王龍溪; 黃宗羲; 誠意; 正心; 歸寂; 四句教; 四無; 四有; Ch'ien Hsu-shan; Wang Lung-hsi; Huang Zong-si; Making wills sincere; Rectifing minds; Back to still; Four Sentences Teaching; Four Being; Four Nothingness; |
語 文 | 中文(Chinese) |
中文摘要 | 本文就著黃宗羲在《明儒學案•浙中王門學案》中對於緒山、龍溪二人思想之纂述, 進行檢討並提出批評,主要是希望能還原緒山、龍溪二夾思想之本來面貌。黃宗羲認為:緒 山與龍溪親炙陽明最久,習聞其過重之言,故盛言「見在良知」,於師門宗旨不能無毫釐之差, 反以江右王門「歸寂」之學,為陽明之傳。此說實不甚的當也。其實,江右王門「歸寂」之 說,於陽明主張良知「即寂即感」,、「通貫未發已發」之旨,並未能有相應之把握;而浙中 王門之強調「見在良知」,雖或可能引發流弊,然畢竟與陽明主張「心即理」、「體用一原」之 旨若合符節也。故吾人以為浙中王門如緒山、龍溪者,是方陽明之的傳也。而緒山資性沉毅, 謹守陽明之教而無失,可說是王門中之狷者;龍溪資性明朗,於陽明之教多有調適而上遂之 發揮,可說是王門中之狂者也。緒山強調後天誠意之功夫,龍溪強啁先天正心之功夫,兩者 皆是陽明「致良知」教下所必然涵攝者也。 |
英文摘要 | This article tries to offer a reflection and critique of the thoughts of Ch'ien Hsu-shan and Wang Lung-his, as presented in Huang Zong-si's Ming Confucian Scholars' Dispute, with the aim to restore the aim to restore the orginal thoughts of the two sholars. Huang thinks that Ch'ien Hsu-shan and Wang Lung-his, Wang Yang-ming's long-term disciples, were used to hearing Wang's solemn language and therefore propounded "xia-zai" liang-zhi"(the existential conscience). To Hauang, their thoughts deviated from the doctrine of their mentor. Instead, Huang upholds Jiang-yo Wang School's ""gui-ji" (back to still) doctrine as the true successor of Wang's thoughts. The author thinks nothing is farther from the truth. In reality, however, Jiang-Yo Wnag School's "gui-ji" doctrine does not necessarily correspond to Wang's idea of liang-chih as "ji-ji-ji-gan" (still is feeling) and "tong-guang-wei-fa-i-fa" (to connect the happend and the non-happend). Although Zhe-Zhong Wang School's doctrine of "xianzai liang-zhi" may trigger some faults, it corresponds better to Wang's idea of "his-ji-li" (mind is reason) and "ti-yong-i-yuan" (substance and function are from same fountainhead). Therefore, the author thinks in Zhe-Zhong Wang School, scholars such as Ch'ien Hsu-shan and Wang Lung-his are the real heirs of Wang's thoughts. Reticent and persistent in nature, Ch'ien Hsu-shan stuck to Wang Yang-ming's teachings and may be considered as more reserved among Wang's disciples. Outgoing and cheerful in personality, Wang Lung-his adapted Wang's Yang-ming's teachings and may considered as more presuming among Wang's disciples. Ch'ien Hsu-shan emphasizes posteriori cheng-i, while Wang Lung-his stresses the importance of priori zhen-xin (rectifing minds). Both are natural consequences of Wang Yang-ming's doctrine of "zhiliang-chi" (doing conscience). |
本系統中英文摘要資訊取自各篇刊載內容。