北宋的道学发展到南宋前期,仁说处于其中的核心。以《西铭》和《识仁篇》为代表的新仁学,突出“万物一体”的观念和境界,对后来道学的发展影响甚大。程颢、杨时、吕大临、游酢都以这种“万物一体”的思想解释“仁”。上蔡虽然不讲与物同体,但他以生解仁,以知觉论仁,也是继承和发展明道论仁思想之一面,这也是仁学宇宙论发展的一个重要方向。从宋代的仁说来看,仁作为万物一体的概念,主要显现在主观的方面,而不是显现为客观的方面。万物一体的仁学在这里虽然显现为主观的,但这一话语的形成及其在道学内部所造成的重大影响,为从客观的方面去把握万物一体之仁准备了基础,这是宋儒特别是程明道及其思想继承者的贡献。王阳明所强调的“万物一体”虽然也沿着主观境界义作了发展,认为心体上本然如此,但他同时认为就存有的状态说也是实然如此,这突破了“万物一体”的主观义,气的思想对这种突破起到了关键性作用。从张载到王阳明,宋明儒者均未放弃“气”的观念。在心学传统中,存有论的气的概念服从于人生论的需要,使万物一体之仁的实体化成为可能。 The development of Taoism in the Northern Song Dynasty came to the early stage of the Southern Song Dynasty, with Ren said at the core of it. The neo-benevolence represented by “Xi Ming” and “Renrenren” highlights the concept and state of “all things in one” and has a great impact on the subsequent development of Taoism. Cheng Yong, Yang Shi, Lv Da Lin, Yu Zheng are all this “all things ” thinking “Ren ”. Although Shangcai does not speak of homosexuality, his devotion to benevolence and his perception of benevolence are also one aspect of inheriting and developing the thought of benevolent Taoism. This is also an important direction for the development of benevolent cosmology. From the perspective of benevolence in the Song Dynasty, the notion of benevolence as a whole is mainly manifested in the subjective aspect rather than in the objective aspect. The benevolence of all things appears subjective here, but the formation of this discourse and its great influence in Taoism have prepared the foundation for the objective aspects of the possession of all things, Is the contribution of Cheng Ming-dao and his successors in thought. Although Wang Yangming emphasizes that all things are developed along the subjective realm and is considered to be so physically, he also thinks that the state of existence is also true, One of the “subjective” and “Qi” thought played a key role in this breakthrough. From Zhang Zai to Wang Yangming, Song Ming and Confucianism did not give up “Qi ” concept. In the tradition of psychology, the notion of existentialism is subordinated to the need of the theory of life so that the entityization of the benevolence of all things becomes possible.