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明代政治現實的過分嚴苛迫使當時的士大夫羣體在政治實踐的過程中陷入進退兩難的境地,因此明人必須另尋一條新的外王之路以安頓士人身份的價值感和社會責任感,否則就只能淪没於趨利避害的政治苟且和惟皇權意志是從的價值虛無中。王陽明在對道德理念的直接表述中間接討論了傳統的外王問題,在其心學語境下,他不再將“内聖”與“外王”看作是士人生命中平鋪而互補的兩極,而是運用知行合一的邏1將二者看作是一體二用的同一關係,以本體的價值呈現取代政治實踐的現實指向,而“致良知”說則通過對“知”的强調,意在用一種開放性的良知見在秩序替換統攝於皇權一極的現實權力秩序,變善之於人的權力統攝爲人之於善的主體明覺,以寄托自己的“救世”期望。
The overly harsh political realities of the Ming dynasty forced the group of taxonomists into a dilemma during the political practice. Therefore, the Ming people must look for a new road to a foreign king in order to settle the sense of worth and social responsibility of the scholar. It can only be reduced to the value of nothingness from which the politics of profit-seeking and avoiding will prevail. Wang Yangming directly discusses the traditional outer king in the direct expression of moral concept. In his psychology context, Wang Yangming no longer regards “inner saint ” and “outer king ” as his life Instead, they use the logic of unity of knowledge and practice to treat the two as one and the same relationship, with the value of ontology as an alternative to the reality of political practice, and the theory of “conscience” Through the emphasis on “knowledge ”, it is intended to use an open conscience to replace the real order of power, which is taken from one pole of the imperial power, to change the power of one’s power into one, , In order to pin their own “salvation ” expectations.