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本文对于黄宗羲《孟子师说》做一研究,主要以其诠释“人皆有不忍人之心章”。黄宗羲承于其师刘蕺山的心学,其心学与气学是一致的。心是气之灵,心的周流也是气的周流。而黄宗羲接续蕺山慧命,对于朱子的诠释有所批评。故此书之作,主要针对朱子,对阳明则只有小修正,因为黄宗羲赞其“心即理”之说。孟子此章,重点有三:一,以见孺子入井,证明人之性善,人有恻隐之心;二,论及恻隐之心为仁之端;三,要有扩充之工夫。而朱子的诠释重点有二:一,以仁之端,为恻隐之情,而心统性情;二,论扩充,为扩充回本然之量。此二者,大致黄宗羲的诠释,都已经注意到了,他旁征博引,用以反对朱子学,以期能回到孟子的原意。虽原意难求,但黄宗羲的心学、气学诠释,在明清之际,承先启后,占一席之地,也是孟学诠释中不可缺之一环。
This article for Huang Zongxi “Mencius Division” to do a research, mainly its interpretation “Everyone can not stand the heart of people ”. Huang Zongxi inherits the psychology of his teacher Liu Yushan, whose psychology and psychology are consistent. Heart is the spirit of the gas, the heart of the week flow is also the flow of gas week. And Huang Zongxi follow Dingshan Hui Ming, criticized for the interpretation of Zhu. Therefore, the book for the book, mainly for Zhuzi, Yangming only minor amendments, because Huang Zongxi like its “heart that is rationale ” said. Mencius this chapter, there are three key points: First, to see the prickly heat into the well to prove that people are good, people have a hidden heart; Second, the heart of compassion for the benevolence; Third, there must be an expansion of time. And Zhu’s interpretation of two key points: First, the end of the benevolence, for the hidden feelings, but the heartless temperament; Second, on the expansion, to expand back to the amount of nature. Both of these, in the general interpretation of Huang Zongxi, have noticed that he consulted with him to oppose the study of Zhu Xi in order to return to the original intention of Mencius. Although his original intention is hard to find, Huang Zongxi’s psychology and gas interpretation are both an integral part of Meng’s interpretation in the Ming and Qing dynasties.