【作者】 罗嵘；

【导师】 张怀承；

【作者基本信息】 湖南师范大学 ， 伦理学， 2010， 博士

【摘要】 明清之际,是一个政治上天崩地解、学术上总结反思的时代。从传统理学维护和改良者的角度,李二曲以体用来反思,也就是以理学和经济,亦即道德与经济的体用关系,并提出体用并举。李二曲(颙)在面对整个大时代的趋向,即王学末流走向空疏,程朱之学最后变为章句支离,亦即不是沦于“务上达而舍下学”,就是落于“谈工夫而略本体”的治学失衡现象,面对学术异端之流弊,二曲真正摒弃门户之见而兼采理学心学之长,并且在举世诟诋王学的学术氛围下,坚持以心学为本,直探人心本原,以明体适用之学吸纳经世事功。李二曲融摄程朱及陆王之学,以兼采众长的方式,主张学问两相资则两相成,两相辟则两相病。期下学上达能一以贯之,以立足陆王心性本体及不遗程朱主敬穷理,将二者融为“明体”,分为“明体中的明体”,“明体中的工夫”,这也是二曲明体学说的一大特色。李二曲希望通过明体适用,以实心行实政,期儒者学以致用,而非束手谈心性学说,须适应时代的需求,对于兵法、农田、水利、行政、军事、奏仪皆要学习,酌古准今而鉴往知来,形成内圣外王的格局。二曲之学既是积极回应时代的产物,同时理论亦有自身独特之处,本文从他的个人经历分析着手,揭示他坎坷的人生经历,坚忍不拔的人格特征,他“明体适用”思想形成发展深化与他的学思历程相互契合。他的道德修养之学即是他自身的修养之法,而道德教育则是将一己修养之法推之众人的过程。因此,二曲特殊的成长赋予他理论的灵魂。二曲之学以明体适用贯彻始终,体之内涵意蕴及本质是研究二曲的核心问题。二曲认为的本体是人的不变的实体,它不是宇宙万物构成的基本单位,相反,人的永恒的实体是虚明寂定的灵明本体,故二曲的本体可以说是一种道德本体。它是涵心、性、理、良知于一体的宇宙人生的本原。中国文化的使命在于尽人性,以探求人生真理为鹄的。二曲的人性说、修养论、道德教育论无不构筑于这一本体观念上。二曲的心性之学解决如何明体的问题,人性说是心性之学的理论基础、重要内容,二曲的人性论继承了张载的人性二元论,吸收传统人性思想的精神,以至善之本然之性的人性一元论终结人性二元论。而对于人性恶的解释没有简单地归于气质之性,同时注意了念虑、情欲、境、习的影响作用。他认为人即便误入歧途,失去本真,通过悔改自新,可以返本复故,归于善途。道德修养说揭示如何明体的方式、途径、手段,宋明哲人多以学为圣人、完人为其共同向往之目标,而这种追求正是他们对孔孟老庄以来中国人文思想中蕴藏的人生真理的体认,同时也是对他们本体观念的思考印证与自我完成。本文试图从二曲的修养方法、修养路线以及这种道德修养的特征来论证二曲是如何明体的。如果说道德修养说是阐述二曲如何入德,那么二曲的道德教育则是教众人如何入德,将身心的修养之法推而广之。二曲深刻分析了学术——人心——政治三者之间的紧密关系。二曲秉承“吾儒之教原以经世为宗”,他的道德教育的思想也是他康济时艰的经世情怀的体现。本文第六部分为二曲的人生观。二曲认为人生的价值在于做天地间第一项事,做天地间第一等人。为此我们分析了二曲理想的道德主体实质上就是体用兼备之人,理想人生是在对体与用的不断体认和完善中实现。如何对二曲的伦理思想进行总体评价、如何历史定位以及它的学术价值几何,也是研究二曲伦理思想的价值意义所在。本文以明体适用来架构二曲的伦理思想,以明体适用来统摄二曲学术思想,力图实现对二曲伦理思想的全面客观评价,揭示二曲之学的深刻内涵和意义。更多还原

【Abstract】 The turn of Ming and Qing dynasties is an era of political collapse and academic generalization and reflection. From the perspective of traditional defender and reformer of Neo-Confucianism,employing noumenon(Ti)and presentation(Yong) to reflect, that is the relation between Neo-Confucianism and economy--the essence-utility relation between morality and economy, Li Erqu proposed application of both noumenon and presentation. Caught in the age that Cheng Yi and Zhu Xi’s Neo-Confucianism came to disintegrate, and the importance attached to practical application rather than self-progress prevailed, tripled by the flourishing heresies, Erqu abandoning school bias and absorbing advantages of Neo-Confucianism and Metaphysical philosophy, the latter to which he firmly stacked to explore the essence or origin of human mind surrounded by the academic atmosphere of Neo-Confucianism being disparaged, developed the concept of using practical knowledge to administrate the state by his idea of embodying the loftiest ideal in behaviour. Combining the theory of Zhu Cheng school with the ethic views of Lu and Wang school thoughts, Li er-qu adopted all the core merits of these theories and stressed that knowledge can gain it’s achievement if the researcher can seek the common ground and reserve the difference, otherwise, you can not get the proper researching result.He expected the coherence of Xiaxue(the learning of common knowledge) and Shangda(the fostering of morality), based on Lu-Wang’s Mind Theory as well as Cheng-Zhu’s Neo-Confucianism. The two were integrated by him into "the loftiest iedal", which was called as "the ethical core in normal" and "the practical achievement for morality", and that is one of the characteristics of Erqu’s loftiest ideal. He expected that Confucians could put their learning into practice rather than engage in rhetoric nonsense and meet the requirements of the time, that is, the learning of martial arts, agriculture, irrigation, administration, military affairs, music and ritual and so on to possess knowledge both present and previous ages and embrace an epoch of flourishing academic environment with saints in the nation and successful ruling of the people. The way of his ideological cultivation is the method to self-cultivate, and ideological education is to apply the method into public masses. In this way, it is obvious that his life experience lends inspirations to his philosophy.The Erqu’s ethic theory is not only the product gearing to the history but also is distinguished with its special characteristics. In this thesis, his twisted life experience is analyzed to match with his firming characters, which is compatible with the forming and furthering of his philosophy of embodying the loftiest ideal in behavior. The way of his ideological cultivation is the method to self-cultivate, and ideological education is to apply the method into public masses. In this way, it is obvious that his life experience lends inspirations to his philosophy.Embodying the loftiest ideal in behavior is the main line of Erqu’s theory, and the central issue of study on Erqu is the understanding of the nature of being and its connotations. Erqu believed that the nature of being is a stable entity of man, not a basic unity constituting universe, and instead, man’s eternal entity is the substance that is empty and full, taught-able and stable, therefore, Erqu’s concept of noumenon is an ethical substance, which is the origin of being with synthesizes mind, nature, reason, and conscience. Chinese culture aims at fulfilling humanities to explore truth of life, an ontological concept on which Erqu’s theory of humanities, cultivation, and moral education were based.Erqu’s theory of Mind and Human Nature, based on the theory of Humanity,as an important part of itself, solved the problem how to embody the loftiest ideal in behavior. Inheriting the essence of Zhang Zai’s Dualism of Humanity and absorbing the spirit of traditional humanity, Erqu created Monism of Humanity ending Dualism of Humanity. His explanation of evil humanity did not simply attribute to temperament, but concerned the impact of anxiety, desire, environment, and habit. Erqu thought even though one would plunge into evil and lose his original nature, the one could repent and recommence himself to his original goodness.His theory of moral cultivation revealed the way of embodying the loftiest ideal in behavior. Philosophers of Ming and dynasties mostly shared the purpose of learning to be saint or man without any defect. The pursuit of this purpose was exactly the realization and recognition of life truth embedded in the human thoughts of Chinese intellectuals from Confucius, Mencius, Lao zi and ZhuangZi, was also the thinking confirmation and self-completion of their ontological concept. This thesis tries to demonstrate the way how Erqu embodied the loftiest ideal in behaviour by his moral cultivation.If his moral cultivation is a way of introducing one into morality, his moral education is a way that introduces others into morality, a way that popularize cultivation. Erqu gave profound analysis of the close relation among academy, human mind, and politics. Stemming from the concept "Confucianism is for managing state affairs", his thoughts of moral education is also a manifestation of his expectation to make society better and harmonious.Chapter Six states Erqu’s view on life. He thought that the value of life was to do the first thing in the world and to be the elite in the universe. Hence we presume that Erqu’s ideal moral entity is a combination of Noumenon(Ti) and Presentation(Yong) virtually, and ideal life is accomplished by the consistent realization and recognition and improvement of Noumenon(Ti) and Presentation(Yong). The value of studying on general comment on Erqu’s ethic ideology, and on historical location of its academic value, is also the value of studying on Erqu’s ethic ideology. This thesis uses the concept of embodying the loftiest ideal in behavior to construct Erqu’s ideology and dominate his academic thoughts, trying to give a comprehensive and subjective comment on his ethic ideology and dispose its profound connotation and significance.更多还原