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时至晚明,宋明理学已是流弊重重,此时王学呈现出玄虚与猖狂之弊,朱子学存理去欲的主张与晚明情欲解放思潮也发生严重冲突。此外,理学还面临着世俗功利之学的冲击,这都需要理学家在理论上一一给予回应。刘蕺山作为晚明理学的殿军,面对晚明学术的种种弊端,采用因病对治的方式,以合一代分解,以实济虚,以主宰对荡越,以生生对寂灭,以尚义对功利,以静存摄动察,通过这种辗转对治,建构了有别于朱子学与阳明学而自成一家的学术体系。
By midnight and late Ming, Neo-Confucianism in Song and Ming dynasties was already at the root of troubles. At this time, Wang Xue showed the drawbacks of fantasy and rampant. Zhu Zixue’s ideological persistence in handling ideals also had a serious conflict with the emancipation trend of erotic lust in the late Ming Dynasty. In addition, Neo-Confucianism also faces the impact of secular utilitarianism, which requires Neo-Confucianism to respond theoretically. In the late Ming dynasty, Liu Yongshan, as the mainstay of science of late Ming Dynasty, faced the defects of late Ming scholarship by adopting the method of treating the sickness, On utilitarianism, with the survival of unpredictable investigation, through the removal of the rule, constructed different from the Zhu Xi and Yang Ming learning and self-contained academic system.