【作者】 朱晓鹏；

【导师】 杨国荣；

【作者基本信息】 华东师范大学 ， 中国哲学， 2009， 博士

【摘要】 儒道两家是中国传统哲学及整个传统文化中最重要的组成部分，并且形成了儒道互补。但“儒道互补”在不同的历史阶段、人物或学派那里会有不同的表现和特点。在历史上源远流长的儒道融合互补、尤其是唐宋以来儒道释三教合一的思想传统和文化氛围的影响下，至明代社会中，一般士人和官宦大都已习惯于这种儒道互补、三教合一的状态，并自觉不自觉地使之成为了自己思想生活的重要背景，融入思考和行为的日常生活世界之中。这其中，王阳明是一个突出的典型。王阳明是明代乃至整个中国思想史上最重要的思想家之一，他自称“出入佛老三十年”，其门人及史家也有不少关于王阳明思想形成过程中的“出入佛老”、“五溺三变”之说，所以无论是就王学的出现和思想发展来说，还是就王学作为心学的集大成而能取得的巨大成就而言，都与道家道教及其佛禅思想对其所起的巨大作用密不可分。可见三教合流、“儒道互补”正是他取得巨大思想成就的一个重要原因，也是其思想和性格的一个突出特质。王阳明思想性格中的这一特点，就与其家族文化背景及其对他的影响有着深刻的关系。因为在王阳明的先祖中，自有明以来数代祖先均儒道杂糅，富有道风，道家文化的影响一直时隐时显地呈现于王氏的家族文化之中，成为其重要的家族文化传统。受此影响，加上王阳明自身的思想、性格、个人际遇的因素，王阳明在少年时期就有种种“道缘”，而且随着年岁的增长，青年王阳明还经常有意识地去访求“道”、探讨“道”，如九华山访道、筑室阳明洞修炼养生术等。也就是说，青年王阳明这一时期与道家道教的关涉，已转变为具有积极的主动性和明确的目的性的“求道”活动了。也正是王阳明所经历的这种“遍求百家”、“出入佛老”，经历了无数的苦闷和曲折的精神漫游，不但构成了阳明早期思想发展的一个重要内容和突出特点，而且对其以后成熟形态的思想格局的形成有着极为重要的影响。虽然从王阳明的思想演变轨迹来看，出入佛老、迷恋道释似乎主要是其早年的思想经历，至“龙场悟道”前后，王阳明本人就已经颇有悔意，以为错用了三十年功夫，并对佛老有很多批评。但实际上，仅就与道家道教的关系来说，王阳明不仅这前三十年的功夫不可能完全白用，就是在“龙场悟道”、宸濠之变乃至晚年讲学中，王阳明仍在各方面对道家道教思想多有摄取，这说明道家道教思想在王阳明思想的形成和发展过程中始终起着不可估量的作用。如王阳明在龙场通过演绎易理，洞察天道自然之奥秘，并推天道以明人事，进而引向对人生的解悟，达到了“体常尽变”、“视险若夷”、“身遁道亨”的精神境界。阳明中晚期之隐所坚持的“以道进退”、“遁其身而亨其道”、“隐居讲学”、“隐居以求其志”等行为，正是融合儒道精神的表现。可以说王阳明一生始终有出世归隐之愿，它不仅已成为其一生的重要的生命实践，而且已被当作其一己生命的根本价值取向之一，已形成为一种可称之为其终生具有的“隐逸情结”。因此，我们通过研究作为儒学大家的王阳明与道家道家的相互关系，无论对于重新解读、研究王阳明思想学说，还是对研究历史上儒道关系的演化及实质、意义等，并据此寻绎出儒道关系演变的历史进程和内在脉胳等，都具有重要的个案意义。除了可以侧重于从纵向的时间流布中考察源流，揭示根抵，探寻在三教合流、儒道互补的历史思潮中阳明学形成发展的思想演变进程，揭示道家道教与王阳明思想及其后学的关系及其流变的各种事实和特点之外，本文还更侧重于从哲学层面上对阳明学与道家道教思想作横向的空间展开上的比较分析和义理、意蕴的阐发总结，以期对王阳明哲学及中国哲学史的再认识和当代中国哲学与文化的创新发展提供可资借鉴的丰富思想资源。阳明在哲学上最大的思想创设就是提出了其独特的“良知”学说，并进行了系统建构。因此，有关良知和致良知的思想自然成了贯穿王阳明成熟期思想的一个核心理念，从中我们可以发现道家道教的思想影响构成了王阳明的良知和致良知学说的一个重要维度。王阳明良知本体论学说的构建，除了吸取传统儒家的思想资源之外，他还积极地援引了道家的形上思辨来构筑良知学，使其良知学说在融摄三教的基础上达到了宋明理学的形上学高峰，从历史和逻辑两方面实现了一个重大的本体论转向，即向本体论的价值维度的转向，使形上学的关注焦点聚集在体悟内心的良知是否与天理同一、如何同一等问题上，由注重外在的天理流行的世界转向注重由内在的心灵体验所构筑的意义世界，具有深刻的理论意义和广泛的思想影响。在王阳明对良知本体的阐发中，还通过对道家有无之辨思想的吸收，不但深化了对良知本体的内涵的理解，而且展示了“有无之间”良知本体的多样性品格。同时，它也不可避免地蕴含了不同的理论取向之间的内在紧张和矛盾性，从而为王门后学的不同衍化甚至分裂埋下了理论的伏笔。王阳明通过有无之辨不但深化了其本体论的认知维度，而且塑造了良知本体的意义世界，实际上重建了儒家形上学的价值之维，最终实现了本体论的认知之维与价值之维的统一，使阳明心学不仅提供了一幅独特的形而上的世界图景，而且展示了其所蕴含的昂扬的主体性精神和丰沛的意义世界，表现了一种完全不同于宋儒的本体论取向。阳明心学虽以“心”立说，但由于其以“良知”释“心”，故其心学实为良知学。王阳明将致良知作为其为学的主要宗旨。在认识论上，王阳明首先把“道”或“心体”看作是一个不可言说之域，这实际上王阳明是要求从“口耳之学”转进到“身心之学”，极力打破以往人们将说与所说不可避免地呈二元对待的结构，使心体与自我存在归于统一，并力图在这种统一中把握本体。进一步来看，王阳明的“身心之学”反对通过书册之知、见闻之知、口耳言语等一切外在性的途径去窥测本体，而是主张着实在自我的真切存在中以自我的体验、实际的践履达到对本体的把握。由此也展开了阳明对这种内外之别、己学与世儒之辨乃至儒释道之辨。可以说，从认识的对象和内涵上，阳明心学的内在化进路己由对外在的语义、文本和事物的对象性认识，转向为对主体自我的体认、内在本质的证悟，使认识与人的存在相统一、本体与境界融为一体。而对这种通过内在化进路实现的主体境界的追求，又构成了一条历史悠久、意域深广的内在超越之路。中国这种以内在化进路为特征、追求内在超越的哲学传统，具有重要的价值和意义。当然，中国哲学传统中也存在过度内在化的倾向，而过度的内在化不仅使真正的对主体的自我认识乃至自我的内在超越难以实现，反而会扼杀了人的主体性存在，走向了纯内心的自省和完善，完全弃外绝事，走向了其初衷的反面。这一点，无论从道家的杨朱学派极度的自利主义，到王门后学中过度追求自我内修、自由适意而给肆意放纵、放弃社会、伦理责任提供了方便之门的倾向中，都不难以发现其弊端。古典儒学特别是宋明心学中包含有一种神秘主义的传统。尤其值得注意的是，王阳明在精神上和气质上具有浓厚的神秘主义色彩，如他一生中几个重要转折点上都有僧人、道士、方外异人出现，他始终对道教所怀有的特殊的关怀和情感，在阳明洞天长时期的静坐修炼及其神秘体验，“龙场悟道”时长时间的终日默坐澄心、求诸静一。所以《传习录》里还记载了很多王阳明与弟子等讨论静坐功夫与觉悟本体的关系和方法等的记录。对于王阳明来说，静定既是一种修养工夫，也是一种心性本体的境界，通过静定的修养工夫，可以证入形上的心性本体，洞见超越一切表象和有限的本体存在之域。所以陈来认为，从王阳明哲学与神秘主义的这种关系，可以进而确认以孟学标榜的宋明心学的发展确实容纳了一个神秘主义传统。神秘体验不但是这一派直觉体验、超凡入圣的基本进路或工夫之一，而且为这一派的哲学提供了一个心理经验的基础。而宋明儒学的神秘主义传统的真正起源不是在儒学系统之内，而应是儒学系统之外。具体地说，这种神秘主义应主要承续于在中国历史上具有深厚的神秘主义文化传统的道、佛两家的影响。因为仅就道家而言，其以静坐体认为主的神秘主义传统的确是十分深厚的，并构成了道家思想的重要内容和思想特质，在历史上产生了极为重要的影响。如果说王阳明早期对道家道教是抱着基本肯定和仰慕态度的，那么中后期的王阳明已对道家道教树立起了一种批判的审视态度，但这种批判主要是对道教的成仙、长生、个人解脱及道家的无为等的否定。王阳明后期明确主张“养生”与“养德”的统一，认为“大抵养德养身只是一事”，主张通过对作为德性自我的“真己”的养护达到养生，这就是“吾儒自有的神仙之道”，并进一步提出了道德与生命的统一问题，体现了其儒家道德主义的基本立场。此外，王阳明还具有强烈的社会责任感、有着突出的现实关怀和实践品格。阳明学中“良知”的自然展开，“知行合一”、“体用不二”、“万物一体”的理论特点又形成了其学说“立体达用”的逻辑架构，体现了其把内心的道德修养与淑世济民的实际活动结合在一起的价值追求，并进一步使之成为其展开儒道之辨、儒佛之辨的重要判据。可以说，王学会通儒道释，在道德价值上归本儒学，在人生志趣上富有隐逸情结、深契道家人格，融合成了其思想史上独特的“这一个”。总之，对道家道教思想的吸取正是推动王阳明不断走出“遍求百家”、“出入佛老”的思想困境、走出朱子理学的局限，最终创建自己的心学体系以及不断超越自身的一种深层思想资源和重要动力，是支撑他中后期走出龙场远谪、宸濠之变等“百死千难”的生命困局的重要智慧，也为王学能够成为适应明代中后期社会发展需要，预示着新的文化思想变革的一代显学提供了重要的思想支撑。在吸收道家道教基础上形成的王阳明思想学说，具有和道家一样极其开阔的胸怀、兼容并包的多元视野、昂扬的主体性和自由独立的精神，这些精神气质极大地高扬和影响了中华民族的民族精神，不但成为明末清初启蒙思潮的重要思想源头和精神动力，而且也必将对中国哲学进行更好的自我理解、走出目前所谓“合法性危机”提供很多启思，成为形成现代思想文化的融合创新机制的有益资源。同时，道家道教的思想影响也有消极方面和局限性，阳明就对其有深入的揭示和批判，阳明后学中极端的自由放任、空疏不实之弊，也或多或少与其有关，阳明学自身也不可避免地具有这样那样的缺陷，这些都是我们今天应该引以为戒的。更多还原

【Abstract】 Confucianism and Taoism are the most important parts of the traditional Chinese philosophy and culture, and formulate "complementation of Confucianism and Taoism". However, "complementation of Confucianism and Taoism" has different representations and characteristics in different historical periods, persons or studies. Influenced by long "complementation of Confucianism and Taoism" and the thinking and culture atmosphere of "convergence of the Confucianism, Buddhism and Taoism" since Tang and Song, scholars and officials generally had been used to "complementation of Confucianism and Taoism" and "convergence of the Confucianism, Buddhism and Taoism". Until the society of Ming, the complementation and convergence had consciously and unconsciously become the important context of their self-thinking and life, and become integral component of their everyday thinking and behavior. Among scholars, Wang Yangming is an outstanding typical ideologist. Wang Yangming is one of the most important thinkers in the Ming and the whole history of Chinese thinking, he called himself" in and out of Buddhism and Taoism for thirty years," There are lots of records about "in and out of Buddhism and Taoism" and "Five indulgences and Three Changes" from his students and history experts. Therefore, the emergence of Wang and his ideological development, and his tremendous achievements as the philosophy of Mind, are indebted considerably to influence on him of Taoism, Buddhism and Taoism thinking. It is clear that "the Confucianism, Buddhism and Daoism gathers one " and "complementation of Confucianism and Taoism" is one of the major reasons, which is an outstanding personality trait of his thoughts. The trait of Wang Yangming’s thinking characteristics has deep relations with cultural background of his family. Since the beginning of the Ming, the ancestors of Wang Yangming, and running for several generations, their ancestors are integration of Confucianism and Taoism, there are the influences of Taoism culture once in a while and his family becomes an important one with such cultural traditions. Affected by this and by Wang Yangming’s thinking, personality, personal fortunes and misfortunes when he was young, there had been lucky inquiry chance of Tao with Wang Yangming. Along with the growth of age, Wang Yangming consciously gives a visit to "Tao" and explores it. For example, he visited Tao in Jiuhua mountain, and built room in Yang Ming cave and practiced healthy technology. In other words, the relation between young Wang Yangming and Taoism had been transformed into a positive initiative and a clear purpose of seeking activities. It is just Wang Yangming’s "seeking in a variety of theories", "in and out of Buddhism and Taoism " and his experience of torture and scourge of inner world that not only formulate important contents and distinctive characteristics of Yangming’s early thought development, but also have important influence on his thought pattern of mature morphology.In view of the evolution of Yangming study, it seems that his "in and out of Buddhism and Taoism" mainly appear in his early years of experience. After "Long Chang Enlightenment", he was regretful and felt he had been wrongly working for the three decades, and had a lot of criticism of Buddhism and Taoism. But in fact, when treating the relationship with Taoism, Wang Yangming had been working over thirty years, which was very useful to his later research. During "Long Chang Enlightenment", "the change of chen’ao" and his lectures in his later years, he learnt a lot from Taoism in various ways. All these revealed that the Taoism played an immeasurable role in his thoughts’ formulation and development in the entire time. For example, Wang Yangming made use of the deductions from the theories in "Yi" to apperceive the nature’s ethics and arcanum in Long Chang. He speculated on the nature’s ethics to give instructions to human beings. Then he apperceived life, and arrived a "knowing permanent for change" and"escape but Tao has advanced" spiritual world。In the late seclusion , Yangming insisted "to advance and retreat by Tao", "escape for Tao’s advance", "give lectures in seclusion", "seclusion for ideal" and other acts, it is the spirit of the performance of fusion of Confucianism and Taoism. Wang Yangming’s life can be explained as there always is the wish to seclude, it has not only become an important life-long practice of life, but also been treated as one of the fundamental values in his own life, and be called "the seclusion complex "for a life. Therefore, through the research on relations between the Confucianism, Wang Yangming and Taoism, we find it significant to re-read and research into the thinking of Wang Yangming , and study the evolution, essential and significance of the relationship between Confucianism and Taosim in the history, and hereby inquires the evolution course and the intrinsic arteries of the relationship between Confucianism and Taosim , and so on..In addition to investigating Yangming study ’s thought development process by inspecting source, course and root by vertical time from the historical thought of "complementation of Confucianism and Taoism" and "convergence of the Confucianism, Buddhism and Taoism ", and by revealing fact and Characteristic of relations in Taoism school and Taoism, this article mainly emphasizes both philosophy level, comparison and analysis with elucidation, summarizes horizontally its philosophical connotation and implication, provides full reference thought resources for recognition of history of Chinese Philosophy, modern Chinese philosophy and culture innovation.The most contribution of Yangming’s philosophy is putting forward the idea of the unique "innate knowing", and constructing it systematically. Therefore, the innate knowing and inquiry of the innate knowing has become a core idea of Wang Yangming’s study, from which we can see that impact of Taoism constitutes the important dimension of Wang Yangming’s study about the innate knowing and inquiry of the innate knowing. The Construction of Wang Yangming’s innate knowing Ontology, apart from drawing resources from the traditional Confucian, is duo to metaphysics analysis of Taoism, which is on the basis of "convergence of the Confucianism, Buddhism and Taoism", the study of conscience get to the peak of the Metaphysics of Science of the Lixue in Song and Ming. Both in history and logic, it achieves a major ontological shift, in other words, the shift of ontological dimension of value, which makes the metaphysics focusd on whether the innate knowing of the heart is according to natural principle, and how to be identical; which is the shift of focus from pop-oriented nature of the external world to the significance world built by experience of the internal spiritual. This has profound theoretical significance and a wide range of ideological influence. In the elucidation of the innate knowing, Wang Yangming also absorbs the idea of existence and nonexistence by Taoism, which not only deepens the meaning of the innate knowing, but also demonstrates the diversity of ontological character of the innate knowing in relationship between existence and nonexistence. At the same time, it is inevitable that the theory contains the inherent tension and contradictions between the different theory orientations, which contribute to different developments and even split in the study of Wang Yangming’s students. By exploration into existence and nonexistence, Wang Yangming not only deepens the understanding of its ontological dimension but also shapes the meaningful world of innate knowing. In fact, he reconstructs the value of the Confucian Metaphysics and eventually unifies the ontological cognitive dimension and value dimension. Yangming School of Mind not only provides a unique picture of the metaphysical world but it also shows the implication of the high-spirited self-identity and meaningful world, showing a complete difference from the Song Confucian-oriented ontology.Although Yangming School of Mind is based on "heart", he explained it by the innate knowing, so School of Mind is in fact the school of innate knowing. Wang Yangming addressed innate knowing as the main theme of study. In epistemology, Wang Yangming put "Tao" or "Mind" into an unspoken domain, which in fact is Wang Yangming’s changes from the "study from speaking and listening" to "practice and mind study". This approach broke the dual structure treatment over people’s understanding between speaking practice and speaking content in the past time. He believed that the mind and self-being can be unified, seeking to grasp the self-identity. Moreover, Wang Yangming’s" practice and mind study" fought against the book knowledge and knowledge of overhearing to look into self-identity. His stresses self-experience and practice in real life._It also launched debates among inside and outside study, self-study and popular Confucianism, Confucianism Buddhism and Taoism. It can be said that from the understanding and meaning of the object, Yangming School of Mind’s the internalization approach from the external world has been changed from the semantic, context and the objective understanding of things to self-recognition of principal and the inherent enlightenment, to make people’s awareness of the existence of unity and the ontology integration. And through the internalization of this approach people can achieve the self-pursuit and constitute a meaningful and deep inherent domain on the way. In China, gaining such self-pursuit from internalization approach holds great value and significance in traditional Chinese philosophy. Of course, the traditional Chinese philosophy also has a tendency of over-internalization, and this tendency not only undermines the self-pursuit and self-surpass but also strangles the subjectivity of human existence to a pure self-reflection and improvement, which completely abandons the outside world and turns it into the opposite of its original intention. In terms of Taoist school of self-extremist by Yang Zhu and the study of Wang Yangming, the later scholars got the excessive pursuit of self-study within self-confession and free, comfort philosophy, which provided a door to the wanton indulgence and abandonment of social and ethical responsibility.Classical Confucianism, especially School of Mind in Song and Ming contains a tradition of mysticism. It is worth noting that Wang Yangming has a strong mystical color in spirit and personalities. In his life he has several important turning point meeting the monks, Taoists, and strange people, he always has the special care and emotional feeling on Taoism, like practice of long-term "tranquil repose" and mystical experience in Yangming Cave and "Long Chang enlightenment". Therefore, Wang Yangming’s "Chuanxi Lu" also recorded a lot of discussion with his disciples, such as sit-still’s relationship with body and mind. For Wang Yangming, the "tranquil repose" is not only a self-cultivation work but also a mental self-identity domain. Through this practice, people can realize their self-identity and get the insight domain ontology beyond the superficial being and the limited. Therefore, Chen Lai believes that from the relationship between Yangming School of Mind and mysticism we can confirm the Song and Ming School of Mind contains a tradition of mysticism. Mystical experience is not only the intuition experience and the basic approach to become saint but also provides a psychological basis for their philosophy. The Song and Ming Confucianism mysticism tradition doesn’t derive from Confucianism system but from the outside of Confucian system. Specifically speaking, this mysticism comes from Taoism and Buddhism, which have profound mysticism and cultural traditions in the history of China. As far as Taoism is concerned, its "tranquil repose" is indeed a very deep mysticism tradition. It constitutes an important aspect and ideological characteristics of Taoism and has a very significant impact in history.If it is said that Wang Yangming’s early attitude about Taoism is a sense of a bit affirmation and admiration, then in the middle and later period ,he has established the attitude of criticism. But to some extent, the criticism is mainly about the denial of the theory about Taoism’s immortality, longevity, personal relief and Taoism’s inaction. In the later period, Wang Yangming insisted the view about the unity of body cultivation and moral cultivation because he thinks that cultivating virtue and cultivating body are only the incident in generally speaking. He insisted on the maintaining of "real oneself which, as the virtue of self, attains the goal of body cultivation, which is "my Confucian has the road of deity". He further put forward the unity of moral and life issues. This is his basic attitude about confusion moralism. In addition, Wang Yangming also has a strong sense of social responsibility, has highlighted the reality of care and the practice of character. The nature launches of innate knowing about Yangming’s theory, the theory characteristic of "the unity of knowledge and action", "the identity and the use does not two things" ,"all attributable to one", form the logical construction of his theory about "the establishment of ontology to use". It demonstrated his value pursuit of combining his inner moral cultivation and his action about saving the world and help people. Moreover, it turned to be the most important judgmental basis for him to expand the argument between Confucianism and Taoism ,Confucianism and Buddhism. In a word, Yangming’s theory combines Confucianism, Buddhism and Taoism. But its root about the moral value is Confucianism. In life interest he is rich in hidden leisureliness, acquainted with Taoism personality, which became a unique "one" in the history of philosophy .In a word, absorbing Taoism school and Taoism causes Wang Yangming to be continuously out of trouble to "seek a variety of theories" and to be "in and out of Buddhism and Taoism", as well as out of limitation of Zhuxi’s neo-Confucianism, and finally to create his School of Mind and it is a deep thought resources and important power which continuously surmounts himself and supports him to be free from predicament such as "exile in Long Chang","change of Chenhao". since his middle age. This absorption is also an important ideological support for his adaptation to social progress in middle late Ming. It foreshows that the eminent studies support important thought with new reforming movement of culture thought. School of Wang Yangming absorbs spirit of Taoism, like open-mindedness, multiple-field, subjectivity, freedom and independence, which improve and influence Chinese national spirit. It not only becomes spiritual power and origin of thought with enlightenment thought since late Ming and early Qing, but also will surely open self-explanation and will help provide thinking for Chinese philosophy in order to break away from present "legitimacy crisis:" It will provide resources for innovation of modern ideas and culture. Furthermore, Wang Yangming reveals and criticizes some of Taoism ’s inactiveness and limitations. This is more or less related to Yangming school’s later period of indulgence, disembodiment and free rein, from which we should learn a lesson.更多还原