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本论文是关于韩国江华阳明学派泰斗郑齐斗良知本体论和致良知功夫论的研究。郑齐斗的思想由良知本体论、致良知功夫论构成。郑齐斗所谓良知是知是知非、好善恶恶的道德判断、道德情感。这是对王阳明良知论的继承发扬。郑齐斗反对朱子的即物穷理功夫,认为只有阳明的致良知才算是真正的功夫。他所说的致良知是循体而达用的功夫,而发挥良知明觉必须排除气禀物欲之私。阳明后学中侧重于前者的以王畿为代表,侧重于后者的以聂豹为代表。郑齐斗的理论就是对聂豹的“充其实”和王畿的“顺其体”的调和。
This essay is about the research on the ontology of conscience and the theory of kung-kung conscience caused by Zheng Qidou, the leader of JiangHua YangMing School in South Korea. The thought of Zheng Qi-Dou consists of conscience-based ontology and conscience-induced-kungfu theory. Zheng Qidou The so-called conscience is a knowledge of right and wrong, good and evil, moral judgments, moral feelings. This is the inheritance and development of Wang Yangming’s conscience. Zheng Qidou opposes Zhu’s immediate and unpredictable efforts, believing that only Yang Ming’s conscience can be regarded as real kung fu. What he calls conscience is the bodywork that follows the body, and the conscience of consciousness must be ruled out. Yangming after school focuses on the former represented by Wang Ji, focusing on the latter represented by Nie Bao. The theory of Zheng Qidou is to reconcile Nie Bao ’s factual “and Wang ’ s ” go with the body ".