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湛若水强调对天理的切己体认,试图融突和合程朱、道南学派及陆久渊之学,揭出道问学与遵德性各自的偏颇。他认为天理普遍存在于日用之间,所以可以随处体认天理。主张理、气、心、性、天、道、器一体无二,即心本体不分古今圣愚,都相同,是普遍的、永恒的,基本上继承了其师陈献章的“心学法门”。心作为其哲学本体,天理不在心外,而是心的内涵,是生而具有的;但由于蔽与嗜欲,而昧天理,需要断私欲、体天理。体认天理,要用敬这个大头脑,使心本体虚灵不昧。湛若水与王守仁在天理与致良知、格物等问题上展开辩论,王守仁认为湛若水随处体认天理是求之于外,湛氏认为心体万物而不遗,此心体是心物合一不二的心,是孔孟的正统血脉。湛氏批评王守仁训格为正,训物为念头,其物有四。湛王之辩,体现了两人在从程朱理体学向心体学演变过程中,虽都将本体安顿在心本体上,但其入手处却不同,一讲体认天理,一讲致良知,名异而实同。
Zhan Ruoshui emphasizes his self-understanding of nature and tries to integrate the ideas of Cheng-Zhu, Tao-Nan School and Lu Kiu-yuan into exposing the biases of Taoism and respecting morality. He believes that the commonality of God exists between daily use, so you can recognize the truth everywhere. Advocating reason, gas, heart, sex, heaven, Taoism, one of the two, that is, the heart of the body regardless of ancient and modern stupid, are the same, is universal, eternal, and basically inherited his teacher Chen Xianzhang ". Heart as its philosophical ontology, innocent mind is not mind, but the connotation of the heart, is born with; but due to masking and desires, but ignorant, need to break the lust, body and mind. Recognize the truth, to use this big brain respect, so that the heart of the body virtual ignorance. Zhan Ruoshui and Wang Shouren debated on the subject of nature and the conscience and the matter of things, Wang Shouren considered Zhan Ruoshui to recognize the natural reason everywhere, and Zhanshi believed that all things are the same, The heart of two is the orthodox blood of Confucius and Mencius. Cham’s criticism of Wang Shou-ren is positive training, training for the idea of its four objects. Zhan Wang’s argument reflects the two people in the process of evolution from Cheng Zhu Neo-psychology to psychology, although the body settled in the heart of the body, but its starting place is different, one to recognize the truth, one to speak conscience, Different but the same.