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王阳明的心学作为一种独特的哲学系统,有其核心概念,后者主要体现于他一再主张阐发的两个观念,即“良知”与“致良知”。从内在的方面看,良知说与致良知说中都包含着某种理论的张力。就良知说而言,这种张力具体表现于个体性与普遍性之间:良知之中的“心”蕴含了对个体性的确认,其中的“理”则侧重于普遍性。在致良知说中,它则具体表现为先天本体和后天之致(致知工夫)之间的紧张:强调本体的先天性,同时也意味着肯定良知的既成性质,致知工夫侧重于本体要通过一个过程来达到,良知或本体的天赋性则表明良知一开始就先天具足,后天工夫并不能对它有所增益;“致”突出了过程性,良知的先天性则消解了过程。过程和非过程、先天的本体和后天的工夫之间这种张力,内在地存在于王阳明的致良知说之中。良知说和致良知说的以上两重性或内在张力,在逻辑上导致了王门后学的分化。
As a unique philosophical system, Wang Yangming’s psychology has its core concept. The latter is mainly reflected in two concepts that he advocates repeatedly, namely, “conscience” and “conscience”. From an internal point of view, conscience theory and conscience theory contain a certain kind of theoretical tension. As far as conscience is concerned, this tension manifests itself between individuality and universality: the “heart” of conscience contains the confirmation of individuality, of which “rationality” focuses on universality. In the cause of conscience, it manifests itself as a tension between innate and acquired forms of knowledge: stressing the inborn nature of the ontology and at the same time affirming the established nature of conscience, Process to achieve, conscience or ontology of the nature of the conscience shows that the beginning of congenital adequate consummate, acquired the work can not gain it; “To ” highlights the process, the congenital conscience is to digest the process. This tension between process and non-process, innate ontology, and acquired effort inherently exists in Wang Yangming’s conscience statement. The above duality or internal tension that conscience says and conscience says logically leads to the division of the Confucian school.