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东亚儒学有关“克己”的诠释纷争,表面看来是尊“朱”与反“朱”势力的角逐,实质蕴涵着不同的自我观。“克”—“己”之间存在一种表里结构:训“克”为“能”者,视自我为(全)善,因而只需逆觉体证、发挥本心,突出强调主体的能动作用,此解以杨简为代表;训“克”为“胜”者,察觉自我有恶,故当依循天理、尊崇道心,侧重揭橥规范的塑造意义,此解以朱熹为宗主。两类训释的核心分歧在于:挺立道德自我所采取的路径有所不同;至于清代毛奇龄、颜元等人,拥立马融以驳斥朱熹,虽在思想史上有其特定的意义,但未能深入义理层面,辨识“朱注”对“马注”的转进之功。
The controversy about “self-denial” in East Asian Confucianism appears to be a competition between the “Zhu” and the “Zhu” forces on the surface, which essentially implies a different view of self. There is a kind of “superficial” structure between the “” “” and “” “: ” Give full play to our heart and emphasize the active role of the main body. The solution is represented by Yang Jian. When the “K” is the winner of “”, it is perceived as self-evil. Therefore, when following the principles of nature, Normative shaping meaning, this solution to Zhu Xi as the sovereign. The core differences between the two types of interpretations lie in the fact that the path taken by the moral self is quite different. As for Mao Ziming and Yan Yuan in the Qing Dynasty, Mao Rongli refuted Zhu Xi, although it has its own specific meaning in the history of thoughts. However, In-depth understanding of the level, identify “Zhu injection ” on “horse note ” into the merits.