吕柟理学思想研究

【作者】 马智；

【导师】 丁为祥；

【作者基本信息】 陕西师范大学 ， 中国哲学， 2010， 博士

【摘要】 吕柟乃明中叶几与阳明相抗衡的著名理学家,但近现代以来的哲学史研究与思想史研究却并未对吕柟及其理学思想给予足够的重视,目前大陆尚未见到有关吕柟及其理学思想的研究专著。现有的研究多集中于吕柟理学的师承渊源和个别观点之上,而未能对吕柟及其理学思想进行深入系统的研究,未能把握吕柟理学的思想特质与结构体系。吕柟生逢朱学衰落、王学炽盛的动荡转折之际,面对讲学日盛、异端多出的学术变革风潮,吕柟既没有独守程朱,也没有独宗横渠,更没有笃信陆王。吕柟是非常自觉地站在思想变迁、学术发展的历史潮头,以其和而不同的学术交往及其融会知新的学风宗旨,构筑确立了自己的独具特质的理学思想体系。在本体问题上,吕柟虽是“不为玄虚高远之论”,却也对理学家所谓的天道本原与形上本体有着深切的体认和自觉的追求。吕柟所坚持和主张的既不是程朱的先在之理,也不是张载的太虚之气,更不是陆王的灵明之心,而是极为独特的“理气非二”的阴阳变易之“道体”。这种阴阳变易之“道体”,既是一阴一阳之气、也是一阴一阳之理,气是言阴阳变易之“道体”的实有实存、化生万物,理是言阴阳变易之“道体”的动静有常、至公至仁,阴阳变易之“道体”本身就是“理气非二”的浑然整体。也正是这种“理气非二”的独特本体论主张,才为吕柟的躬行践履工夫及其理学思想奠定了根本的前提和最终的根据,吕柟所特别强调的知先行后、真知力行、格物致知、慎独致曲、甘贫改过、心事合一等等的一系列重要命题,都是建立在“理气非二”的本体论前提之上的,并且也因此而构成了一个贯通为一的理论体系。在人性问题上,吕柟基于“理气非二”的本体论前提,明确地主张“性自气禀”、明确地强调理气不可分,从而坚持认为性皆从气上发出、性只能在气上求,这实际上也就是主张强调“性体”本身也是理气合一的有机整体。因此,吕柟一反理学家强调突出天地之性、贬低排斥气质之性的基本立场,而明确地肯定强调气质之性,明确地主张天地之性不离气质之性、天地之性就在气质之中。在心体问题上,吕柟所谓的“心”作为“气之灵明精粹处”,实际上也就是知觉意识之心,而不是道德义理之心、不是形上本体之心,这种知觉意识之心发在形气之上便是“人心”发在义理之上便是“道心”,“心体”也因此而同样是理气合一的有机整体。因此,养心便是学问的根本,为学君子还必须“预养仁心”,从而使其知觉意识之心发在“义理”之上并且贯穿于“形气”之中,否则人也就只能是无异于禽兽、甚至还是禽兽不如。在为学工夫上,吕柟所坚持和强调的乃是“知先行后”、“真知力行”,从而在实际上是将为学工夫划分成了相互包含、相互贯通的“知字工夫”与“行字工夫”。在“知字工夫”上,吕柟主张“以格物为穷理”,肯定“观察求取”,强调“修身为本”,从而明确地提出了“德性与闻见相通”的理论主张,试图将追求道德性理的“明德论”同追求客观物理的“知识论”结合统一起来。在“行字工夫”上,吕柟所主张和强调的是事上习心、慎独致曲、甘贫改过的躬行践履工夫,历代学者也因此而普遍地肯定并强调了吕柟理学的躬行践履之特质。在为学境界上,吕柟所追求期望的就是“心事合一”圣人境地,亦即道德践履与事业实务贯通为一的圣人之妙境,亦即道德性理见之于事业实务的圣人之化境,而非心学末流脱离事业实务的心灵幻境、而非理学俗儒脱离道德性理的功利实效。总之,吕柟作为几与阳明相抗衡的著名理学家,秉承关学之风、融会各家之说,确立了以“理气非二”为根本、以“格物穷理”为进路、以“慎独致曲”为工夫、以“心事合一”为目标的躬行实学的理论体系。吕柟理学的思想特质也就是将道德践履贯穿于事业实务,吕柟理学所特别强调的也就是“正心为本,务实为要”,所标举主张的也就是内在德性之实有与外在事业之实务的贯通为一。更多还原

【Abstract】 Lv Nan was a famous Neo-Confucian in the middle Ming Dynasty, who could be contended with Wang Yang-ming, another famous Neo-Confucian in the dynasty, but he and his Neo-Confucian thought have not been attached importance to since Chinese modern time in the research circles of the History of Chinese Philosophy and Thought. There has not been even a monograph on Lv Nan and his Neo-Confucian thought in the China’s mainland until now. Most of the research materials at the present time have been only about his transmission process from other masters and his particular ideas, which neither give a systematic consideration about Lv Nan and his Neo-Confucian thought nor have a grasping to the characters and structures of Lv Nan’s Neo-Confucianism.Lv Nan was born in an unrest age, in which Zhu Xi’s Neo-Confucian thought had already been in a decline and Wang Yang-ming’s Neo-Confucian thought was just flourishing. In the face of such an academic change trend, Lv Nan neither sticked to the former nor firmly believed in the latter. However, relying on the academic communications with harmony in differences and the purpose of study with pursuit of new knowledge from fusions, he constructed his own Neo-Confucianism with special characters.For the problem of ontology, although he says that he "does not discuss the mystery and deep problems", Lv Nan has a deep experience and a conscious pursuit to the origin of the ways of Heaven and the metaphysical substances. What he consists in answer of the problem is not Zhu Xi’s principles a priori, not Zhang Zai’s material force in the great void, even not Wang Yang-ming’s intelligent mind, but a special "Dao-body" of Ying-Yang change with the character of unity of principle and material force. In the "Dao-body", for him, the material force is an existential body of Ying-Yang change, and the principle is something constant of Ying-Yang change, both of which consist in an integral whole. It is just on this special basis of ontological ideas, therefore, that Lv Nan establishes a series of his important propositions, such as knowledge prior to practice, pursuit of principles through intense study of things, and unification of mind and affairs.For the problem of human nature, on the basis of his ontological supposition, Lv Nan explicitly claims that human nature is also an organic unity from principle and material force. He, therefore, contrary to the basic position of other Neo-Confucians who stress the nature of Heaven and Earth but degrade the nature of disposition for human beings, clearly confirms that the nature of disposition is one kind of human natures too, in which the nature of Heaven and Earth is located. For the problem of "mind-body", Lv Nan thinks that as "a place of pure material force" in human body, mind is actually a mind of consciousness, and not a mind of morality or ontology. This kind of mind of consciousness is also an organic unity of principle and material force which in material aspect is "human mind" and in principle aspect "Dao-mind". For this reason, the root for academic work is to raise mind, to make the mind of consciousness locating in principles and going through material body.For the problem of workmanship, what Lv Nan stresses is "practice following knowledge", namely, workmanship on knowing and workmanship on practicing being mutually contained in the academic work. In the workmanship on knowing, he consists in pursuing principles through an intense study of things, and tries to unify a view of moral understanding to pursue morality and a view of epistemology to pursue objective knowledge. In the workmanship of practicing, what he claims is practice in one’s own person by working hard in affairs, being careful of oneself when alone in order to deal with complications, and being content to be in poor state in order to correct one’s mistakes. The character of stressing practice in one’s own person in Lv Nan’s Neo-Confucianism has been praised thereafter by different generations of scholars.For the problem of research realm, what Lv Nan pursues is a sage’s realm of "unity of mind and affairs", namely, to reach the acme of perfection in which moral practice and undertaking of real affairs are unified thoroughly. This kind of research realm is neither a spiritual wonderland escaped from undertaking of real affairs nor a utility secular world beyond moral principles.In short, as a famous Neo-Confucian who can be contended with Wang Yang-ming, Lv Nan inherits the style of Guanzhong School of Neo-Confucianism, blends harmoniously different schools of Neo-Confucianism, and finally establishes a theoretical system of practicing in one’s own person which takes "unity of principle and material force" as essence, regards "pursuit of principles through intense study of things" as an advancing way, makes "being careful of oneself when alone in order to deal with complications" as one’s workmanship, and considers "unification of mind and affairs" as a goal to do academic work. The character of thought in Lv Nan’s Neo-Confucianism is consequently just the unification of morality inside one’s mind and practice of affairs outside one’s body which stresses "making right of one’s mind as essence, practicing in one’s behavior as key point".更多还原