阳明心学一维演绎思维及其建构历程
|
摘要
阳明心学自衍生至成形经历了一个逐渐累聚和打破重塑的漫长复杂历程。整个体系得以自然建构在于其独特而不断丰赡的内在思维模式,即一维演绎思维。物与行被王阳明创造性地置于心本位的一维范畴中,并以往复线性的活动印迹为演绎思维架起动态的圆环轨道。在此基础上,以诚意为内核、以扬善除恶为旨归的圆线思维体系初步构成。而诚意中心的思维链环具有不可忽视的逻辑漏洞,即善恶标准尚不明晰。随着以致良知为核心的一维演绎思维确立,强烈的嬗变发作于整个内部职能,"首当其冲"的当属诚意,即其地位由统帅、主意下降为良知的工夫。厘清此种独特的圆线演绎思维及其蜕化历程是走进阳明心学内层、摒除当前对阳明心学进行消极阐释的关键门径。
Wang Yangming's mind system has experienced a long and complex process of graduallyaccumulating and breaking up-remodeling from derivation to forming. The whole naturally constructed sys-tem lies in his unique and constantly plentiful mode of thinking, that is, one-dimensional deductive think-ing mode. Things and acts are creatively placed in the one-dimensional category of mind standard by WangYangming, and the dynamic circular orbit is set up by the reciprocating linear activity imprinting for deduc-tive thinking. On this basis, the circle line thinking system is preliminarily formed with the purpose of goodand evil forces and sincerity. But the mind chain of the center of sincerity has a logical loophole that cannotbe ignored, that is, the standard of good and evil is not yet clear. With the establishment of one-dimensionaldeductive thinking at the core of conscience, strong transmutations occur in the entire internal function andsincerity is first attacked. Its position of the commander and his mind is reduced to a worker. To clarify thisunique round line deductive thinking and its degeneration course is the key process to go into the innerworld of Wang Yangming's mind and get rid of negative interpretation of Yangming's philosophy of mindat present.
Wang Yangming's mind system has experienced a long and complex process of graduallyaccumulating and breaking up-remodeling from derivation to forming. The whole naturally constructed sys-tem lies in his unique and constantly plentiful mode of thinking, that is, one-dimensional deductive think-ing mode. Things and acts are creatively placed in the one-dimensional category of mind standard by WangYangming, and the dynamic circular orbit is set up by the reciprocating linear activity imprinting for deduc-tive thinking. On this basis, the circle line thinking system is preliminarily formed with the purpose of goodand evil forces and sincerity. But the mind chain of the center of sincerity has a logical loophole that cannotbe ignored, that is, the standard of good and evil is not yet clear. With the establishment of one-dimensionaldeductive thinking at the core of conscience, strong transmutations occur in the entire internal function andsincerity is first attacked. Its position of the commander and his mind is reduced to a worker. To clarify thisunique round line deductive thinking and its degeneration course is the key process to go into the innerworld of Wang Yangming's mind and get rid of negative interpretation of Yangming's philosophy of mindat present.
引文
[1]王守仁.王阳明全集[M].上海:上海古籍出版社,1992.
[2]朱熹.朱子语类[M]//纪昀.影印文渊阁四库全书:第701册.上海:上海古籍出版社,1987.
[3]冈田武彦.王阳明大传:中[M].重庆:重庆出版社,2015.
[4]秦家懿.王阳明[M].北京:生活·读书·新知三联书店,2017.
[5]陆九渊.陆九渊集[M].北京:中华书局,1980.
[6]陈来.有无之境:王阳明哲学的精神[M].北京:北京大学出版社,2013.
[7]黄宗羲.明儒学案[M].上海:上海古籍出版社,1986.
[8]朱熹.四书章句集注[M]//纪昀.影印文渊阁四库全书:第197册.上海:上海古籍出版社,1987.
[9]杨国荣.心学之思:王阳明哲学的阐释[M].北京:生活·读书·新知三联书店,2015.
[10]罗钦顺.困知记[M].北京:中华书局,1990.
[11]陈清春.从道德本体到存在本体[J].哲学堂,2005(2):193—204.
[12]张学智.中国儒学史(明代卷)[M].北京:北京大学出版社,2011.
[13]杨国荣.王学通论:从王阳明到熊十力[M].上海:华东师范大学出版社,2009.
[14]侯外庐.宋明理学史:下[M].北京:人民出版社,1997.
[15]蔡仁厚.王阳明哲学[M].北京:九州出版社,2013.
(1)姜国柱《中国思想通史》(明代卷)有云:“王守仁夸大了心的作用,否定了客观世界的存在;以主体吞并了客体,以主观意识消融了客观世界……”与杨国荣所提出的“与物俱化”相抵牾,本文从后者。
(2)《宋明理学史》论证“知行本体”时有这样一段话:“他声称,‘知行合一’‘又不是某凿空杜撰,知行本体原是如此’,‘非以己意抑扬其间,故为是说,苟一时之效者也’。为什么知行本体‘本来如是’呢?他用了个比方:‘知犹水也,人心之无不知,犹水之无不就下也;决而行之者,致知之谓也,此吾所谓知行合一者也。’此论显然是从孟子斥告子‘湍水、杞柳’之喻的性论中引申出来的。王守仁的妹婿徐爱不能无疑,提问道……”作者先引嘉靖四年(1525)的《答顾东桥书》文,再引嘉靖三年(1524)的《书朱守谐》文,而最后落脚点在于“徐爱对此不能无疑”。据年谱可知,徐爱于正德十二年(1517)去世。
(3)《王阳明哲学》中说道:“阳明又说:‘知是行之始,行是知之成。圣学只是一个工夫,知行不可分作两件事。’吾心之良知,是知善知恶、好善恶恶的。知善知恶是‘知’,而好善恶恶则是‘行’。当我心知善恶时,便已好此善、恶此恶了,所以说‘知是行之始’……”按照时间推算,阳明提出“知是行之始,行是知之成”是在正德三年(1508),而“良知”则为正德十五年(1520)诞生。
[2]朱熹.朱子语类[M]//纪昀.影印文渊阁四库全书:第701册.上海:上海古籍出版社,1987.
[3]冈田武彦.王阳明大传:中[M].重庆:重庆出版社,2015.
[4]秦家懿.王阳明[M].北京:生活·读书·新知三联书店,2017.
[5]陆九渊.陆九渊集[M].北京:中华书局,1980.
[6]陈来.有无之境:王阳明哲学的精神[M].北京:北京大学出版社,2013.
[7]黄宗羲.明儒学案[M].上海:上海古籍出版社,1986.
[8]朱熹.四书章句集注[M]//纪昀.影印文渊阁四库全书:第197册.上海:上海古籍出版社,1987.
[9]杨国荣.心学之思:王阳明哲学的阐释[M].北京:生活·读书·新知三联书店,2015.
[10]罗钦顺.困知记[M].北京:中华书局,1990.
[11]陈清春.从道德本体到存在本体[J].哲学堂,2005(2):193—204.
[12]张学智.中国儒学史(明代卷)[M].北京:北京大学出版社,2011.
[13]杨国荣.王学通论:从王阳明到熊十力[M].上海:华东师范大学出版社,2009.
[14]侯外庐.宋明理学史:下[M].北京:人民出版社,1997.
[15]蔡仁厚.王阳明哲学[M].北京:九州出版社,2013.
(1)姜国柱《中国思想通史》(明代卷)有云:“王守仁夸大了心的作用,否定了客观世界的存在;以主体吞并了客体,以主观意识消融了客观世界……”与杨国荣所提出的“与物俱化”相抵牾,本文从后者。
(2)《宋明理学史》论证“知行本体”时有这样一段话:“他声称,‘知行合一’‘又不是某凿空杜撰,知行本体原是如此’,‘非以己意抑扬其间,故为是说,苟一时之效者也’。为什么知行本体‘本来如是’呢?他用了个比方:‘知犹水也,人心之无不知,犹水之无不就下也;决而行之者,致知之谓也,此吾所谓知行合一者也。’此论显然是从孟子斥告子‘湍水、杞柳’之喻的性论中引申出来的。王守仁的妹婿徐爱不能无疑,提问道……”作者先引嘉靖四年(1525)的《答顾东桥书》文,再引嘉靖三年(1524)的《书朱守谐》文,而最后落脚点在于“徐爱对此不能无疑”。据年谱可知,徐爱于正德十二年(1517)去世。
(3)《王阳明哲学》中说道:“阳明又说:‘知是行之始,行是知之成。圣学只是一个工夫,知行不可分作两件事。’吾心之良知,是知善知恶、好善恶恶的。知善知恶是‘知’,而好善恶恶则是‘行’。当我心知善恶时,便已好此善、恶此恶了,所以说‘知是行之始’……”按照时间推算,阳明提出“知是行之始,行是知之成”是在正德三年(1508),而“良知”则为正德十五年(1520)诞生。