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王夫之的尊“我”思想既有一个形成的历史过程,也有一个隐然成形的内在逻辑结构。在存在论层面,王夫之论证了肉身性之“我”在尽孝、尽忠的道德实践中的主体性地位。在道德领域中他激烈地批判历史上诸种“无我”论,要求挺立个体之“我”作为道德承担者与实践者的主体性地位,殷切呼唤豪杰精神,号召个体具有承担“大公至理”的道德担当意识。在认识论及社会历史领域,其尊“我”思想表现为重视“我”的认识能力与认识主体的地位,在“变化日新”的历史过程中对“明日之吾”(即未来之我)充满着期待。王夫之的尊“我”思想是对阳明心学重视道德主体性思想的正面继承与发展,初步体现了中国早期启蒙思想家重视个体精神的思想倾向。
Wang Fuzhi’s respect for the “I ” thought has both a historical process of formation and an inner logic structure that is concealed. On the existential level, Wang Fuzhi demonstrated the subjective status of “I” in the moral practice of filial piety and loyalty. In the field of morality, he fiercely criticized the various theories of history in history and called for the standing of the individual as the moral undertaker and practitioner. He earnestly called for the heroic spirit and called for individual commitment “Dagong principle ” moral sense of responsibility. In the field of epistemology and social history, the ideology of respecting “I” is manifested in attaching importance to the cognitive ability of “I” and the status of the subject of cognition. In the historical process of “changing the new”, “ ”(I am the future) full of expectations. The thought of Wang Fuzhi, “I”, is the positive inheritance and development of Yang Shenming’s emphasis on moral subjectivity, which preliminarily reflects the tendency of Chinese early enlightenment thinkers to attach importance to individual spirits.