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“理学”前锋程颐(伊川),“心学”殿军刘宗周曾简赅地点出宋明“理学”和“心学”的根本矛盾。程颐说:“圣人本天,释氏本心”①;刘宗周说:“释氏之学本心,吾儒之学亦本心”②。“本天”还是“本心”,亦即认取客观外在的“天”为最高道德形上本体,还是认取主观内在的“心”为最高道德形上本体,构成了程朱理学和陆王心学截然相反的道德本体论。这一矛盾的形成源远流长,与儒的内圣之学共始终。本文拟探讨:从孔孟到程朱,怎样最后确立了一个客观形上的道德天本体。
“Neo-Confucianism” forward Cheng Yi (Icheon), “Heart” Dianjun Liu Zongzhou once pointed out the fundamental contradictions of Song Ming’s Neo-Confucianism and Xin Xue. Cheng Yi said: “Sage today, Shi’s heart” ①; Liu Zongzhou said: “The interpretation of the original heart, Confucianism is also the heart of this” ②. “This day” or “the heart”, that is, to recognize the objective external “heaven” as the highest moral metaphysical entity, or to recognize the subjective inner “heart” as the highest moral metaphysical entity, Lu Wang Xin Xue diametrically opposed to the moral ontology. The formation of this contradiction goes back to ancient times and has always been consistent with Confucianism. This article intends to explore: from Confucius and Mencius to Cheng Zhu, how to finally establish an objective body of morality.