【作者】 李洪卫；

【导师】 高瑞泉；

【作者基本信息】 华东师范大学 ， 中国哲学， 2007， 博士

【摘要】 中国儒学自先秦开始就形成了自己的传统，其中一个重要的基础性的方面就是被孔子称作“为己”的身心修养，后来被思孟学派继承和发展，在宋明以后的儒学尤其是心学一系中得到充分的发挥，王阳明是这一领域的集大成者。王阳明的身心思想之根本的出发点：第一，身心在本质上是统一的，是一个整体。在规范意义上，身是心的功能，心是身的主宰，身心相互作用，相互表现，而从其本原层面上，精气神实质为一，因此身心是一个内在的统一体。第二，在现象层面上，身心又是分离和对立的，是小体与大体、私欲与德性、人性与天理之间的分别和对立，如何克服这种在日常中、在现象层上的身心对立和冲突是儒学身心修养的核心问题。但是身心是统一在人体中的存在，二者不是截然分开的，它们之间的矛盾冲突是在融通整体中对立，又在冲突对立中渗透的关系，最终它都反映在人的意识层面，因此个人身心修养的核心在人的意识层面，以之为出发点进行自我调整，从人心(人欲)到道心(天理)，身心问题在这个意义上转化为心灵问题，其途径与表现就是定心与安身，最后达到身心一体的“惟精惟一，允执厥中”的状态，既然以心为主导，其具体修养就是立志持志。志即“心之所之”是思想的定向，在这个定向之中，同时调节了人的气机。持志一方面涵养了人的正气，同时它又能摒弃排除从外部环境侵入的歪风邪气，阳明对“志至气次”的解释是心志的存在也同时就是气机的存在，二者不是先后关系而是同时存在，人的心志在其间起着引导和协调的作用。气机是人心与人体的贯通与联系环节，又是人的存在的原子基础，志气的相依与通达使人的身心实现和谐与整合，阳明在此基础上认为，心性气是最终为一的。气的和顺、协调与人的道德知觉的互动就是人的自我修养的进程。王阳明以身心的一体整体为出发点，又将之扩展到人身之外的整个外部“世界”。他认为人心尤其是人心之本体的良知，不仅是个人的主宰，同时它也是宇宙贯通联结的基础，从而上升到他的心物一体、万物一体的思想。“物”相对于心灵的主观特性，它是一种客观实在，但是在王阳明看来，这种客观实在不是与人心相分离的，而是互相联系在一起的，人身本身就是“一物”；在我们之外的社会事务因为它是与人的社会活动与人心灵的活动相联系，因此它们是“意用之物”。那些纯粹的客观世界部分，如山川日月草木禽兽，因其与人的一气贯通，又因人的良知的灵明而结成一体。人心因其灵明而使“世界”呈现，因精气神的本原上的统一以及神明即灵明的主宰而构成一个结构性的整体。这种万物一体的本质在于：人的良知是通达天地的，人心是个“天渊”，普含万物。良知聚而为精，散而为气，化而为神，其本为一，它就是人性，这个人性具有抽象和实在层面的双重普遍性，由此它涵盖万物，遍被万物，贯穿万物，也因此，人与外界包括人民阜物都是心气相同的，也因此大学才是学为大人的，而大人则是与天地万物人民一体，生民欢乐痛楚才都是身同感受的。这种感知方式其一是人的感官知觉与天地万物开合同步；其二，人与天地万物有一触媒即所谓“感应之几”，它是因为气机的存在才使得人体与外物形成联系和贯穿，才形成心、身、物的总体一体性。王阳明的身心一体和整体论同时也是他的知行合一思想的基础。知行从身心层面来讲就是心知身行，由于人的身心在本质上是一体的，而良知既是人的本体，因此它是人身认识和行动的发动者，它是人身的主宰。所以人要通过“致良知”来发明自己的本心，实现为圣贤的目的，朱子学的问题在于如何从对世界的认识转到人身本身来，实现自己的气质的转化。阳明变知觉为良知，而良知的特点恰恰是本身既能知又能行，良知作为纯粹的道德意志既是是非价值的裁断者，又是道德行动的主体，根据阳明，良知能知能行，因为它是通过真诚的“好恶”来作判断来行动的，最终达到一种“乐不容已”的境界。这种“好恶”的先天本能在于人的身心在先天本质上一个整体，不是彼此分离和断裂的，当然在现实中的个体，他的知行不能完全统一，这在于他的身心没有回复到他的先天的整合状态。人的“良知致”就导致人的行为变成一种道德意志的冲动和快感，因为身心统一和谐、志气的通畅构成一种内在的道德能量的爆发，形成行动的直接性，因此“一念发动即知即行”，同时也可以说成是“心者行之始，身者知之成”。在这种人的内在的身心修养和良知行动中，人的道德意识即良知为“知”，这种知当然不是我们通常所说的通过外部观察或学习所能获得的知识，这种修养本身是一个体知的过程，是一个内心自我感知自我转变的过程，同时在行动中是人的自由意志实现的过程。作为中国传统的王阳明的身心思想对于从古典到现代以来所形成的西方哲学的诸多问题的回答都富有相当的启发意义和价值，对于我们今天社会中存在的许多现实的个人生存的挑战以及由此引起的身心等等方面的困扰也不无启迪意义。更多还原

【Abstract】 Confucianism has developed its own traditions since before Qin danasty , one of which is "Learning for oneself .Actrually its means self-cultavition of one’s body-mind. This kind of learning is widely advocated and fully developed in some Confucians in Song and Ming Danasty. Wang yangming was the most important thinker during this period.Wang yangming has two fundermental viewpoints :firstly,mind and body are a unity in essence,body is mind’s function,and mind is body’s ruler.It is seen as an a whole and it is really a whole originally.Secondly, in appearance body and mind are separate and opposed,which is called contrasting between human desires and transcendental principle .But in fact mind and organs are integrated in one’s body,which are linked with Qi(one kind of "energy")and interact each other .Conflicts between these two ones make everyone disturbed .It is the most serious problem for Confucians that how to overcome that .Wang yangming’s way is to teach each scholar to ease his own mind and tranquil his body .At last this method makes scholar’s mind and body harmony .In this course it needs adjusting of one’s own Qi through his whole body .Wang yangming starts from the point that mind and body are a whole body and extends this view outside us to the whole world .He thinks that human’s mind especially innate knowledge as a kind of integrator of Jing,Qi and Shen is not only person’s subject and also the world’s foundation . He thinks that human’s body is a kind of thing and social tings are related with our mind ,so social things certainly are formed by all people’s ideas ,feelings and other human’s meaning ,so it has no pure objective things .In Wang yangming’s viewpoints the world containing ourselves is a contructive body or organism ,its linker is Qi,which as invisible running water flow through each part of the world even our skin and our blood ,so we can sense ourselves and any other things ,one’s spirit or called innate knowledge is the core of the whole world.So we can sense others’ pains or happiness ,it was seen essentially if we can achieve some accomplishments of cultavition ,we all can sense each other and any other things in the world ,because we all are intergratd in the whole strcture .Wang yangming’s doctrine of unity of body and mind in the meantime is the foundation of his doctrine of unity of knowledge and action . In fact ordinarly knowledge and action mean knowledge of mind and action of body .Because human’s body and mind are a kind of unity ,and moral mind is conscince or innate knowledge ,so conscience is the starter of our behaviour or subject .Consince as the pure moral will is the arbitrator of goodness and evil as well as the subject of our moral actings ,conscience is a kind of "bility"or "enegy"or "impulse",it is a kind of intuition.It can be called loving or hating ,it in fact has been a strong moral emotion,so it can products a series of moral actions .When one cleans his obstacles or rubbish in his body,his will can directly reach all parts of his own body,qi as a kind of energy flow through his any part smoothly ,so any action is the breakfast of this energy ,and once emergy of moral conciousness can form a kind of reaction on his body ,whether it is explicit or implicit, so we can say such as Wang yangming’s words :any intention is can be called knowledge and at the same time called action .These kinds of actions in reality become performance of human’s free will or application of practical reason .In. this course everyone can sense a change in his unity of mind and body,and it has become mindbody even moral will or pure will,and this sense is not the cognition which is used in modern science but another "knowledge",someone calls that "embodimeht",it may has better name in the future .更多还原