理学以成圣(达到理想人格)为内在的价值目标,这一思维路向决定了其关注之点首先指向内在的心性。正如康德通过考察人的认识能力以回答普遍必然的知识何以可能的问题一样,理学将心性的辨析作为解决内圣之境何以可能的楔入点。也许正是这一逻辑思路,使理学常常被视为心性之学。当然,对心性问题的看法及心性关系的定位,王阳明与程朱一系的理学又存在重要分歧。如果说,程朱着力于提升性体,那末,王阳明则更多地以心体为关注之点,而这种差异又蕴含着对主体意识、道德本体、成圣过程等等的不同理解。 Neo-Confucianism is the intrinsic value goal of sanctification (reaching the ideal personality). This way of thinking determines that the point of concern points first to the inner mind. Just as Kant explored the question of what might be the universal inevitability of knowledge by examining one’s cognitive ability, Neo-Confucianism uses the disposition of one’s mind as a possible wedge point to solve the inner sanctity. Perhaps it is this logical thinking that makes Neo-Confucianism often regarded as a school of mind. Of course, there are important differences between Wang Yangming and Cheng Chu’s neo-Confucianism in view of the psychological problems and their relationship to the heart. If Cheng Zhu focuses on promoting sexuality, Wang Yangming places more emphasis on mind-body, which in turn implies a different understanding of subject consciousness, moral noumenon, sanctification and so on.