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在对如何称谓宋明时期宋明理学、心学思想体系问题上,以“宋明新儒学”一词来概括更适宜。理学家的终极关怀是天道性命相贯通的圣学,道统的存续才是朱子与其同道的中心关注之所在。朱子思想的确富有综合的性格,他是通过吸纳北宋诸家的思想以完成他自己的哲学系统。朱子把周濂溪推到前沿,成为开创理学的一位最具关键性的先驱人物。又因为哲学上的理由将洛学置于关学之前,形成濂、洛、关、闽的谱系,建构道统的线索为后世所遵崇,只在内容方面有所调整而已。由于朱子建立的体系笼罩性太强,朱子的后学并没有出现出类拔萃的思想或学问家。直到明代王阳明挑战流行朱学的权威,才造成心学与理学抗衡的局面。但是王阳明的确无意完全抹煞朱子,朱子无疑是阳明思想的一个重要渊源,王阳明是藉与朱学的对反而展开他的思路。面对新世纪,提议对新儒家“理一分殊”的睿见给予创造性的阐释。
On the issue of how to call the Song and Ming Dynasties Neo-Confucianism and Xin Xue thought system, it is more appropriate to generalize the term “Song Ming Neo-Confucianism”. The ultimate concern of the Neo-Confucianism is the sacred science that works in harmony with the natural world. The existence of Taoism is the focus of Zhu and his fellow practitioners. Zhu’s thought is indeed rich in comprehensive character. He completed his own philosophical system by absorbing the thoughts of the Northern Song dynasties. Zhu pushed Zhou to the forefront and became one of the most crucial pioneers in the creation of Neo-Confucianism. Because of philosophical reasons, Luo was placed before Guan Xue to form the pedigree of Luo, Luo, Guan and Min, and the clues of constructing Taoism were respected for later generations only with some adjustments in content. Due to the overwhelmingness of the system established by Zhu Zi, Chu did not show any outstanding scholarship or scholarship in his later studies. It was not until the Ming Dynasty Wang Yangming challenged the authority of the popular Zhu Xue that it resulted in a balance between psychology and Neo-Confucianism. However, Wang Yangming did not intend to completely obliterate Zhu. Zhu is undoubtedly an important source of Yangming’s thinking. Wang Yangming started his thinking by borrowing from Zhu Xue’s. In the face of the new century, it is proposed to give a creative explanation to Rui Jian of the Neo-Confucianism.