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“心政”“德政”与“学政”是蒋信心学为政思想呈现出的三种侧重不同而又相互关联的形态。心学为政是中晚明士人反思其时的政治生态与学术生态的产物,代表了心学的一种价值取向。蒋信的“心政”“德政”与“学政”思想是其为政观分别在其心学本体论、修养论与实践论向度的展开,并呈现出不同的内涵与特征:“以心为政、政为心象”是其“心政”思想的特征;“德政”思想以“修身以德、善俗行治”为主要内涵,强调了“德”与“身”的关系;“学政”思想则在“砭俗非佛、学政合一”方面凸显出显著的实践价值。蒋信的心学为政思想有其时代与学术的合理性与必然性,在道与势的关系层面对当下的个人治理、民间治理、政治治理及其思想建构具有一定的启示,因此,其不仅是一个哲学命题、也是个社会学、政治学命题。
“Heart Politics”, “Moral Politics”, and “Academic Politics” are the three forms of focusing on the different but interrelated forms of Jiang Xin’s school of thought. Being psychologically active is the product of the political ecology and academic ecology reflected by the late Ming scholars, representing a value orientation of psychology. Jiang Xin’s thought of “heart government”, “virtue politics” and “science of learning” is the expansion of his outlook on politics for the ontology of ontology, the theory of cultivation and practice, and it presents different Connotation and Features: “Taking politics as heart and politics as heart” is the characteristic of its “heart politics” thought; “virtue politics” , Emphasizing the relationship between “morality ” and “body ”; “academic politics ” thought in the “vulgar non-Buddhism, political and academic unity ” highlights the significant practical value. Jiang Xin’s thought of mind and administration has its own time and academic rationality and inevitability, and has some enlightenment on current personal governance, civil governance, political governance and ideological construction in the relationship between morality and politics. Therefore, not only Is a philosophical proposition, but also a sociology, political science proposition.