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与西方古典形而上学相比,中国古典形而上学的总体特点在于:它是一种把知识本质地理解为通过认知主体的心灵涵养所达到的一种个人智慧的道德知识论。按其实质和内容来说,它就是研究旨在获得这种个人智慧的心灵涵养的境界与方法 (或曰本体与功夫)的学问。这一特点反映出它的本体论所关心和探讨的是与道德主体相关的本体问题,以至于可以将这种本体论归结为道德主体论。以王守仁思想为代表的明代心学是儒、释、道兼综的宋明新儒学发展的最后阶段,其本体论是中国古典形而上学本体论的归宿,其将人类的道德法则归结为人心固有的天理良知,是中国古典形而上学中最为成熟和典型的道德本体论观点,其意义在于让“良知”成为个人与社会、个人与他人之间普遍有效且绝对合理的价值标准,从而使人类能按自己的“良知”来建立自己的社会和创造自己的生活。这种合乎“良知”的社会与生活,便是阳明心学所期望达到的人类生活的总体目的。故阳明心学的创立标志着中国古典形而上学进入文化哲学的发展阶段。
Compared with the western classical metaphysics, the general characteristic of Chinese classical metaphysics lies in that it is a kind of moral epistemology of understanding the essence of knowledge as a kind of personal wisdom attained through the spiritual cultivation of the cognitive subject. In essence and in content, it is the study of the realm and method (or the subject and the kung fu) of spiritual preservation aimed at obtaining such personal wisdom. This characteristic reflects that its ontology concerns and probes into the ontological issues related to the moral subject so that it can be reduced to the moral subject theory. The Ming Dynasty psychology, represented by Wang Shouren’s thought, is the final stage of the development of Confucianism, Buddhism and Taoism. The ontology is the end-result of the Chinese ontology of metaphysics, which attributed the human moral law to the inherent conscience of human nature Is the most mature and typical moral ontology point of view in Chinese classical metaphysics. The significance of this is to make “conscience ” as the universal valid and absolutely reasonable value standard between individuals and society, between individuals and others so that human beings can follow their own “Conscience ” to build their own society and create their own life. This kind of “conscience ” society and life, is the overall purpose of Yangming psychology intended to achieve human life. Therefore, the founding of Yangming’s school of thought marks the developmental stage of Chinese classical metaphysics entering into cultural philosophy.