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宋明理学的展开,始终面对佛老两家的思想压力和社会政治运作的秩序压力。陆王的心学从发现德性本体出发,申述了“立其大者”的统摄观念与政治的主张;朱熹的理学则从经典解读中导出伦理规范与政治规则。前者承接孟子,后者上达孔子;前者延续了心性儒学以心统摄一切的思孟传统,后者光大了兼顾人心与政治两种生活样态的孔子原则。两者都试图达到同时兼治人心-社会秩序的效果。在鹅湖之会上,朱陆展示了各自的基本立场,其后各以师承长期延续。王阳明折中朱陆,但仍取孟学立场,经典解读服从于德性感悟。这两种取径,包含了完全不同的人心秩序治理、社会政治走向或发展趋势:前者以其思想的解放性而具有瓦解政治规则的作用,后者以其观念的规范性而有利于维护人心-社会秩序。比较而言,朱熹的进路较陆王的进路更有利于维护人心-社会秩序。
The development of Neo-Confucianism in Song and Ming Dynasties always confronted with the pressure of ideological pressure on socialism and political order in the two families. Lu Wang’s psychology from the discovery of the virtue of the nature of the body, to state “the big one ” the concept of integration and political advocacy; Zhu Xi Neo-Confucianism from the classic interpretation of ethical norms and political rules. The former inherits Mencius, the latter reaches Confucius. The former extends the Confucian tradition of Confucianism and Confucianism, which inherits the Confucian principles of both human and political life. Both try to reach the same time people’s hearts - the effect of social order. At the meeting of the goose lake, Zhu Lu demonstrated their respective basic positions, and each followed by a long term continuation. Wang Yang Ming Zhu Chu discount, but still take the Meng Xue position, the classic interpretation obedience to moral sentiment. These two approaches include completely different governance of the order of the people, social and political trends or development trends: the former has the function of dismantling political rules by virtue of its emancipation of mind and the latter serves to defend the people by its normative nature -social order. In comparison, Zhu Xi’s approach is more conducive to safeguarding people’s hearts and minds than socialism.