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晚明心学因阳明高弟王畿、王艮的讲学而影响广远,渐衍为思想界的主流,但二王及其后学在弘盛师说的过程中,佛教思想的渗入愈趋明显,蹈虚之流弊也渐趋横行。以顾宪成、高攀龙为代表的东林学派正是在这样的学术背景之中,通过一定程度回溯朱子学而重新引入身一心一性一理的理论结构,使主体之心得以接受来自本体与工夫两方面的规约;同时,这种回溯又并非对朱子学的简单“复辟”。东林学术之焦点意识,全在于一个“性”字,关注外在天理于主体自身之确然落实,避免理落空于人身之外,故其学问实际是欲在理之一元涵摄下,以不消泯主体性的方式发展儒学,即理学与心学之接洽。此体现着东林学派对心学思想史地位之肯定,亦彰明其与理学之区别所在,构成东林学派之独立学术个性。
In the late Ming Dynasty, due to the lectures of Wang Ji and Wang Gen, Yangming’s high school had a wide influence on Buddhism and gradually became the mainstream of the world of thought. However, the infiltration of Buddhist thought became apparent in the course of his study , The disadvantages of dancing are gradually rampant. Donglin School represented by Gu Xian-cheng and Gao Pan-long is precisely in such academic background. Through a certain degree of retrospect of Zhu Xi school, it reintroduces the theoretical structure of one body and one mind and makes the subject’s mind to be accepted from the ontology and the work of two At the same time, this retrospective is not a simple “restoration” of Zhu Xi. Donglin academic focus of consciousness, all in a “character ”, pay attention to the external truth in the main body of the implementation of the reality, , Confucianism is developed in a way that does not eliminate subjectivity, that is, the connection between science and psychology. This shows that Donglin School affirmed the status of Xinhua thought history, and also distinguished the difference between it and Neo-Confucianism, constituting the independent academic personality of Donglin School.