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自北宋程伊川大倡“主敬”之说以来,“敬”的工夫便成为宋明理学工夫论的重要命题之一。值得注意的是南宋陆象山消化《中庸》“戒慎恐惧”的思想,将敬主要理解为无事时对天道、天理的敬畏,由此在临事时自然表现出一种“刚明健顺”的气象。这与程朱一派过分关注积习弊障的敬论形成了对比,构成了象山对敬的工夫的正面阐释。同时,本于孟子“气壹则动志”的观点,象山对“物欲”、“意见”等弊障也有察省,主张通过自觉的警策反省加以克服,相应地也会呈现出严肃敬畏的气象。这些都可与程朱的敬论互动,构成了象山对此工夫的反面理解。但是对程朱的敬论象山总体持批评态度,认为其会导致拘迫矜持和难明端绪的弊端,所以必须先辨明大纲,这又可以构成对前者的重要补充。
Since the Northern Song dynasty Cheng Yichuan advocated “Lord King ” has said, “respect ” work has become one of the important propositions of Neo-Confucianism theory. It is noteworthy that Lu Xiangshan in the Southern Song Dynasty digested the thought of “moderation” and “caution and fear”, and regards it mainly as a reverence for heaven and nature when there is nothing, thus naturally displaying a kind of “just” Ming Jian Shun “weather. This is in contrast with Cheng King-zhu’s excessive respect for the shortcomings of the abridgement, which constitutes a positive explanation for the time honored by Xiangshan. At the same time, in the view of Mencius and ”Qianyi zhi zhi zhi“, Xiangshan also has its own province on the ”materialism“, ”opinions" and other defects, and advocates that it should be overcome through conscious reflection on the policy. Correspondingly, Showing awe of awe All of these can interact with Cheng Zhu’s respect and form the negative comprehension of Xiangshan. However, as regards the respect of Cheng Zhu, Xiangshan generally holds a critical attitude and believes that it will lead to the shortcomings of imprisonment and hard-to-find ends. Therefore, the outline must be identified first, which in turn can constitute an important complement to the former.