明初朱子学研究

【作者】 郭锋航；

【导师】 刘学智；

【作者基本信息】 陕西师范大学 ， 中国哲学， 2012， 博士

【摘要】 明初理学继承宋元理学的精神,以程朱理学为主流。明初朱子学是向“阳明心学”转型的过渡阶段,具有承前启后的作用。学者们在论述明初朱子学时取径比较单一,草草收笔,对其缺乏整体性、系统性的阐释和分析。围绕朱子学在本体论、心性论、工夫论上的问题域,分析其内在矛盾,展现明初理学家是如何进行不同的“体认和阐发”,显现出明初理学的真实面貌和发展内在理路,为理解理学的转型提供一种新的分析路径。在明初,程朱理学被独尊及南北学风相互激荡的格局下,理学发展一方面受到朱子学的束缚,不敢逾越；另一方面,明初许多理学家在尊崇朱子学的前提下,对朱子学进行了不同程度的体认和阐发,开始对朱子学进行修正和突破,形成了新的学术取向,又促进了理学的发展。明初曹端、薛瑄的理学思想与朱子学特征是尊崇与修正,他们是北方理学代表。曹端继承了程朱理学观点建立了以“太极、理”为最高范畴的学理体系,并从太极与理、太极之动静两方面进行阐释。太极或理是其思想终极根基。太极(理)与阴阳二气乃至宇宙万物的关系是形上与形下的相即不离的关系。太极之动静则是太极本有的性质,包括本体意义上的动静和作为宇宙生成过程的动静两个方面涵义。在心性论上,在“理一分殊”视域下,重构天人宇宙图景。落实在工夫论上寻找“孔颜乐处”。他对“心”的地位抬的很高,但只是“心”的本然状态,还不具有本体意义,并没有超出朱子学的范围,心性由应然向实然的过渡。薛瑄继承朱子理气关系论,针对朱子“理先气后”说,主张理气“决不可分先后”、“理气无缝隙”,强调“实理实气”,从一定程度上消解了“理”的形上性和超越性。同时,他还吸收了张载的关学思想,提升“气”的地位,以气化解释万物的生成变化。表现出由“理”向“气”的内在转化,这为朱子理学向气学的反转、明代关学中兴开了先声。人性论上,继承了程朱的“性即理”,强调“论性是学问大本大原”,突出了“性”的本体地位。工夫论上主张“复性”。这些都预示着朱熹理学在明代有可能在更高层次上向陆九渊“心学”复归。明初吴与弼、胡居仁理学思想与朱子学特征是尊崇与突破,他们是南方理学代表。他们自觉做着朱子学与心学的整合工作。在本体论上,一方面继承和发展了朱熹理学的某些内容,对朱子学仍然是尊崇；另一方面大量地接受了心学的基本观念,有突破之意。吴与弼在心性论上,主张“静观”、“洗心”。在工夫论上将宋儒的持敬穷理说、佛道的静坐观悟说及儒释道通用的反思静虑的修养方法结合起来,表现出明显的综合化倾向。胡居仁,在理气关系上提出了“有此气则有此理,理乃气之所为”是对朱子思想的继承和发展,仍不出朱子学的“规范”。在心性工夫论上,主张“主诚敬以存其心”,对主敬穷理做了新的阐发。工夫论上更加注重心上的“着实”体验,偏于向内用功。他们均表现出对“心”地位的抬高,这些都说明了当时程朱理学影响在缩小,而心学的影响在扩大。吴与弼思想的二重性,预示着理学发展不同路径。可以说,吴与弼是阳明心学的开启者。陈献章心学思想是在朱子学的包裹下挺立起来的,与其师吴与弼相比,在更大规模上突破了朱子学。自此,理学地位发生转向,由过去的程朱理学为主转而为以心学为主。陈献章在本体论上,“杂释老”建立道本论代替理本论,又“超释老”,将“心”置于“道”之上,建立起心本论。在心性工夫上,追求静坐中的善端呈现,放弃朱子学的读书路径,并发展为一种教学法,以觉悟证心体。可以说,陈献章的心学思想基本上完成了对朱子学改造,理学地位发生了变化,为阳明心学全面转向奠定了基础。因而,陈献章是理学转向的关键人物。明初理学家对朱子学的体认和阐释表现出两个嬗变轨迹：一是重视实然宇宙论探讨,强调实然之“气”,凸显下学的躬行践履工夫,发展成为明代气学。二是重视主体心性的探讨,凸显“心”的本体地位,表现为上达工夫,发展成为明代心学。这也是明初朱子学的理论贡献。从这种趋势表现来看,可知明初朱子学在明初理学家间进行体认和阐释中,所关注问题侧重点的不同,也体现出南北之间的学风差异。作为历史影响,明初朱子学对考据学、实学、书籍编撰等其他方面产生了积极影响。明初理学家在朱子学内部的阐释、修正、突破,显示出儒学新的发展方向。明代理学在明初朱子学的催生下呈现出了弊旧成新、返本开新与推陈出新的特点。更多还原

【Abstract】 Early Ming Dynasty’s Neo-confucianism,as the mainstream of Cheng-zhu’s theory,inherited the spirit of Song-Yuan Dynasty’s confucianism.Zhu Xi’s theory was a transition from Wang Yangming’s theory,playing a role as a link between past and future.Scholar discussed Zhu Zi’s thoughts in a simple way,scrampling conclusion,and lack of integration and systematicness.They analysed internal contradictions of Zhu Xi’s theory’s on the ontology,the theory of human nature and practice,showing different comprehension and development of the early Ming’s confuciansim by revealing theirs authentic features and inner system,providing a renew synical methods of understanding the conformation of Neo-confucianism.Infancy of the Ming Dynasty,one aspect,with the reverence and interaction between northern and southern style of study,Neo-confucianism was bounded by Zhu Xi’s theory,no courage to transcend;the other aspect, based on the premise of respecting Zhu Xi’s thoughts, most Neo-confucianism had various apprehension and elucidation.They began to rectify and break through Zhu Xi’s thoughts,comprised a new academic trendency and promoted the development of Neo-confucianism.In the early Ming Dynasty,characterized by cooperation and correction, Cao Duan’s and Xue Xuan’s thoughts,familiar to Zhu Xi’theory,were reprensentative of northern Neo-confucianism.Cao Duan inherited the Cheng-Zhu’s thoughts and established a theoretical system of "Tai Ji and Li"which was regarded as the highest category.He elaborated movement and stability of "Tai Ji",indicated "Tai Ji and Li"was the ultimate foundation of his ideology.The relationship among "Tai Ji","Yin Yang"and cosmos was metaphysics. The essencial of "Tai Ji" was the process of ontology and cosmic. Cao Duan reconstructed the picture of the heaven and the universe for the theory of the human nature.He wanted to pursuit the valuable happiness from Kong Zi and Yan Hui,then even paid the higher status to the "mind",but his minds just kept its natural states,no ontological meaning,no exceeding the realm of Zhu Xi’s theory.Human nature in his thoughts only was the transition of must to just.Xue Xuan inherited Zhu Xi’s theory of "Li and Qi". He advocated "Li and Qi" should never be divided successively, emphasized authenticity of "Li and Qi",and cleared up the metaphysic and transcendent of "Li" in sort of sense.At the same time,he also absorbed Zhang Zai’s thoughts to enhance the important of the "Qi" with the generalizating all things’change. All what were demonstrated on the intrinsic coversion of the "Li"to the "Qi" aroused a boom of the"Guan Xue" in the Ming Dynasty. He inherited the Cheng-Zhu’s "nature as truth",emphasized "nature was the base of knowledge",highlighted the ontological status of "nature". He also assisted "Fu Xing".Those foretasted the reverted from Zhu Xi to Lu Jiuyuan in a higher level in the Ming Dynasty.The thoughts of Wu Yubi’s and Hu Juren’s were examples of sourthen Neo-confucianism characterized with veneration and breakthrough.They had consciously integrated of Zhu Xi’s thoughts and "Xin Xue". They not only inherited and developed some of the Zhu Xi’s thoughts but also largely accepted the basic concepts of "Xin Xue"in a breakthrough way.Wu Yubi favored the theory of "Jing Guan"and "Xi Xin".He unitified the "Chi Jing Qiong Li",the "Jing Zuo Guan Wu" and the cultivation methods of self-thinking by Confucianism,Buddism and Taoism,showing a significant wholeness tendency.Hu Juren inherited and developed Zhu Xi’s thoughts about the relationship of "Li and Qi",as the pioneer of "Yang Ming Xin Xue",but could not leapfrog the code of Zhu Xi’s theory.He gave a new elaboration of "Zhu Jing Qiong Li"and paid much attention to inward experience of "Zhe Shi".Duaity of Wu Yubi’s thoughts indicated the development of different methods of Neo-confucianism’s. Wu Yubi and Hu Juren raised the status of the "Mind"which exposured the wane of Chen-Zhu theory and the prosperity of the "Xin Xue"Chen Xianzhang’s thoughts of "Xin Xue’was shaddowded by Zhu Xi’s ideology,as opposed to his teacher Wu Yubi,broke through the Zhu Xi’s theory in a large scale.Since then the direction of Neo-confucianism transform from main Chen-zhu’s theory to "Xin Xue".On ontology,he use "Dao"instead of "Li",put "Xin" atop of "Dao",and gave up the path of reading to displaying human’s kindness,which came into being a way of teaching.lt could be say that Chen Xianzhang’s thoughts of human nature had basically achieved and rectified the Zhu Xi’s theory. Neo-confucianism’s situation had changed and founded the overall transformation of Wang Yangming’s theory.Thus Chen Xianzhang was a key figure of the Neo-confucianism.There were two evolutionary traces of recognization and explaination about Zhu Xi’s theory in the early Ming Dynasty. Abo veall they preferred to discussing cosmology,stressed real "Qi",highlighted the status of "mind",came into being of Ming Dynasty’s "mind"which were a academic contribution of Zhu Xi’s theory.lt could be concluded that Confucian had different emphases on the problems,and expressed in the differences style of study between north and south.Zhu Xi’s theory in early Ming Dynasty impacted positively on textual criticism,"Shi Xue"and books compiled in history.The development of the Neo-confucianism demonstrated on Zhu Xi’s internal interpretation,amendment and breakthrough.Many new features of Neo-confucianism induced by Zhu Xi’s thoughts in the early Ming Dynasty.更多还原