【作者】 隋金波；

【导师】 董平；

【作者基本信息】 浙江大学 ， 中国哲学， 2011， 博士

【副题名】杨慈湖哲学思想研究

【摘要】 杨慈湖(1141-1126)是南宋思想史上一位重要的思想家,尤其是在心学史上,更被时人认为是“泰山乔岳”般的人物,这一评价与后世对杨慈湖思想的批评态度大为不同。本文在仔细阅读杨慈湖遗留的全部著作和相关研究资料的基础上,尝试着找出一种解读杨慈湖思想的新方式。本文认为,杨慈湖的哲学中存在着一个由其思想之主要哲学概念构成的…一’一‘心’一‘觉”’的动态结构,杨慈湖思想中诸如“不起意”、“心之精神是谓圣”等理论问题,都可以由这个动态结构得到说明。杨慈湖自幼成长在儒者家庭,乃父杨庭显之“心本清明”、“十百千万,皆本于一”的思想对他影响深刻。在以往的研究中,杨慈湖的思想因他本人与陆象山的师生关系而被认为是“以心为本”的心学。实际上,杨慈湖对心学史上重要人物孟子和陆九渊的思想并非是单纯地继承,他对孟子之思除了“性本善”的观点而外不乏批评之辞；象山答杨慈湖的“本心之问”对杨慈湖思想的发展过程来说,其功用在于确证而不在于启发。并且,慈湖对“心”之本质状态与其发用功能的阐释也远胜过其师陆象山。经过分析,我们认为以“心学”范畴来解读杨慈湖的思想并不能够完整而清晰地说明杨慈湖思想的整体面貌。在慈湖的话语系统中,他几乎不在单一的意义上论述“心”概念,而是将之与“一”和“觉”等概念一起使用来阐明其思考。概而言之,慈湖的思想主要呈现为一个“‘‘觉…’的动态结构,慈湖在这一结构之中阐释“心”清明无体,澄然无际的特性；世界之本相从根本处而言,就是作为存在者整体的“一”;而对世间万物之“一”状态的洞达,便是己“心”之“觉”。整全性的“一”只有在主体之“心”深入其中并且“觉”了以后,才会向我们展示出其各个方面的意义,已“心”之思也因此才获得思考前提和思想成果,此为杨慈湖思想“‘一’—‘心’一‘觉’”的动态结构之梗概内容。通过阅读杨慈湖的著作我们还发现,杨慈湖本人对佛禅基本持否定态度,对道家思想和道教科仪规范却较为熟悉。慈湖思想在后世的流传过程中曾一度淹没,到了明代,伴随着阳明学的兴起,因阳明学学者自身解释阳明思想的需要,慈湖之学被重新诠释,慈湖思想也因此获得重登中国思想史舞台的机会,慈湖思想与阳明学之间的关联,应该成为中国思想史的研究中被重新予以重视的课题。更多还原

【Abstract】 Yang Cihu was an important thinker on the ideological history in the Southern Song Dynasty. especially in the history of school of mind, even he was also considered to be "Taishan-Qiaoyue"like figure by the people of his time. This evaluation was strongly different from the critical attitude of the future generations. In this paper, on the base of reading all the books left by Cihu and some relevant research data, the author try to find a new way to interpret Yang Cihu’s philosophy. This paper argues that there does exist a dynamic structure could be called Yi-Heart-Consciousness in Cihu’s thought. Yang’s views such as "can not afford to the rise of ideas" and "the flowing of mind leads to the Holy" and other theoretical problems could be illustrated by this structure.Yang Cihu was born in a Confucian family, his father Yang Tingxian usually taught him with Confucianism, and his father’s ideas "Heart in its essence is pure and bright" and’"thousands of things are from the same origin" have gave a profound impact on Cihu’s thinking. In the previous studies, because of the teacher and student relationship between Yang Cihu and Lu Xiangshan. Yang Cihu’s philosophy was also be classified to the school of mind on the base of Heart. In fact. Cihu was not simply inherited the thought of Mencius and Lu Jiuyuan in the history of school of mind. He criticized Mencius’s ideas except for the view that human nature is good. As for the question what is the heart’s original essence, Lu Xiangshan’s function is to confirm rather than enlighten in the development of Cihu’s thought. In addition, on the nature state of heart and its functional interpretation. Cihu is far better than his teacher Lu Xiangshan. According to analysis, we believe that it is not able to be complete and clear to interpret the overall outlook of Cihu’s thought on the position of school of mind. In Cihu’s word of system, he almost does not separately discuss the heart concept, but expound it together with the concept Yi and Consciousness.In summary, there is a dynamic structure called Yi-Heart-Consciousness in Cihu’s thought, in this structure, Cihu discusses heart’s characteristics such as clearness brightness and boundlessness but without substance; what the world in terms of fundamental place, that is, there is a whole can be regarded as Yi; the enlightenment of Yi could be considered to be the Consciousness. The integrity of Yi will show us all aspects of its significance after our heart could come to Yi in depth and get its consciousness. This is the outline of the content of the dynamic structure so called Yi-Heart-Consciousness in Cihu’s thought.After reading all the writings left by Yang Cihu. we also found that basiclly he hold negative attitude towards Buddhism and Zen, while he was more familiar with Taoism and Taoist specifications. Cihu’s thought was once submerged in the spread course in later generations. In the Ming Dynasty, along with the rise of Yangming school, Cihu’s thought has received a re-interpreted because Yangming scholars need to interpret Yangming’s thought by explaining Cihu’s idea. And because of this chance Cihu’s thought come back to the stage of Chinese ideological history. For most importantly, the link between Cihu’s thought and Yangming school should be regarded as another serious issue in Chinese ideolosical historv.更多还原