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我们现代学人一般探讨的实学概念,是儒家重视经世致用外王事业的代称,并不主要谓之属于内圣层面的心性。相反,实学概念在明清之际的流行,一定程度上恰恰是作为心性内在修养的对立面出现的,所以就有了顾炎武、颜元等思想家对宋明时期心学一脉的严厉批评,就有了明末清初朱学地位的恢复。但是在当时的气氛下,脱胎于心学传统的部分学者,并未完全放弃心学的内核,比如说高攀龙、刘宗周、黄宗羲、李二曲、孙奇逢等人,他们从
The concepts of real learning that we, modern scholars, generally discuss are the generational values of the Confucian emphasis on the utility of the King by the outside world. They are not primarily the spiritual nature of the inner sanctuary. On the contrary, the concept of real learning in the Ming and Qing dynasties prevailed, precisely to a certain extent, as the opposite of inner self-cultivation. Therefore, thinkers like Gu Yan-wu and Yen Yen severely criticized the psychology of Song and Ming Dynasties The restoration of the status of Zhu scholars during the late Ming and early Qing dynasties. However, under the prevailing circumstances, some scholars born of traditional psychology did not entirely abandon the core of psychology. For example, Gao Panlong, Liu Zongzhou, Huang Zongxi, Li Erqu, Sun Qifeng et al.