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黄宗羲与弟子们的学术分歧少有学者论及。据笔者看来,这一分歧意义重大。黄宗羲对弟子们的批评并不是空穴来风,也不是意气用事,而是儒家两种不同天人思想模式的分歧。在黄宗羲等心学大师这里,强调的是天人或天地的浑然贯通,提倡万物一体、心物合一、体用合一、内外合一之整体之学,因此他们反对单一的经世之学或事功实学;而在其弟子这里,由于受陈确或潘平格的影响,崇尚从人或地的角度来规定天,这就为清代的经世实学或礼治之学或新义理学奠定了基础。但这种实学或礼学是儒家整体之学的片面化,它反映的是儒家思想的衰落,而非进步。浙东学派这一内部的思想分歧直接反映了明末清初学风的转换和清代学术发展趋势,是思想史上值得注意的一个事件。
There are few academic disagreements between Huang Zongxi and his disciples. According to the author, this difference is of great significance. Huang Zongxi’s criticism of his disciples is not groundless, nor is it a matter of mood, but Confucianism two different ideological differences. Here, Huang Zongxi and other great masters of learning emphasize the seamless connection of heaven and earth or heaven and earth, and promote the unity of things, unity of mind and mind, unity of unity of purpose and unity of internal and external education, Or practical knowledge; and here in his disciples, due to the influence of Chen or Pan Ping, advocating heaven or earth from the perspective of mankind, which for the Qing Dynasty by the real world or the rule of law scholarship or Neo-Confucianism laid The foundation. However, this kind of real learning or ritual education is one-sidedness of Confucianism as a whole. It reflects the decline of Confucianism rather than its progress. This internal division of thought in East Zhejiang School directly reflects the transformation of the style of study in the late Ming and early Qing dynasties and the trend of academic development in the Qing Dynasty. It is an incident worth noting in the history of thoughts.