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本文从宋明理学道德本体论的“即本体即工夫”的立场出发,关注其本体论论述中,融汇客观普遍性与实践主体性的义理思路。本文认为,就我们熟知的朱熹和王守仁的本体论而言,前者的“理一分殊”说较为侧重客观普遍性,后者的“万物一体”说较为侧重实践主体性,而晚明大儒刘宗周(蕺山),则融汇了朱、王,提出了另一种本体论:“一统于万”说。我们通过比较从“理一分殊”、“万物一体”到“一统于万”的三种本体论之义理结构,可以了解蕺山融汇客观普遍性与实践主体性的本体论论证思路,即,将客观普遍性建构为以万物彼此独立存在(或者对象化)存在为前提、万物之间彼此包含的内在化之一体性,将客观普遍性与实践主体性的融汇,论述为心体与对象化万物的同构,并明确地现实化为排除一切不善对象的“改过”的工夫践履。从而,通过探析蕺山的道德本体论,使我们对于宋明理学道德本体论,有更加丰富的理解。
This article starts from the standpoint of “Ontology ie Work” in the Ontology of Neo - Confucianism in Song and Ming Dynasties, and pays attention to its notion of justice in integrating its objective universality and practice subjectivity in its ontological discourse. This article argues that for the well-known ontology of Zhu Xi and Wang Shou-ren, the former’s theory of “one thing or the other” focuses more on the objective universality. The latter’s “all things one body” is more about the subjectivity of practice, In the late Ming Dynasty Confucianism, Zong Zongzhou (蕺 山), it brought together Zhu and Wang to propose another ontology: “unity in ten thousand”. We can understand the objective universality and practice subjectivity of Yungshan Mountain by comparing the three ontological principles of structure from “one thing ” “all things ” to "unity Ontology argues that the objective universality should be constructed as the internalization of the mutual inclusion of all things on the premise of existence of all things (or the objectification) of each other, and the integration of objective universality and practice subjectivity , Discusses the isomorphism of the mind and the objectized things, and realizes it as a practice to eliminate all bad things. Therefore, by analyzing Yushan’s moral ontology, we can have a richer understanding of the moral ontology of Neo-Confucianism.