| 刘荣.王阳明“格物”“致知”说分疏——以《传习录》为中心[J].,2015,16(4):68-73 |
| 王阳明“格物”“致知”说分疏——以《传习录》为中心 |
| Separate Annotation on Wang Yangming's Theories of GeWu and Zhizhi——Centering on the book of 《ChuanXiLu》 |
| 投稿时间：2015-06-10 |
| DOI： |
| 中文关键词: 王阳明从自身的生命体验出发，其对“格物致知”说的阐释颇具革命性，不仅突破了程朱理学的解释框架，而且因此发扬和深化了心学一途的学思脉络。与朱子相比，王阳明对“格物致知”的训释的反动体现在：将朱子训物为客观物质实体与人类道德行为二义窄化为道德事为，物成了心之物，并且相应地穷理被局限于体认天理或良知，即格心。与此同时，所谓致知，仅仅变成了克除私欲，发明本心或使天理流行充塞，最终导致了贯通心与物、心与理，心外无物，心外无理。王阳明与朱子学说分道扬镳，但也因此以简易直接的方式宣告了自己心学理论的特色，并成为心学的集大成者。 |
| English Keywords:Gewu Zhizhi separate annotation 《ChuanXiLu》 Wang Yangming Zhuzi |
| Fund Project: |
|
| 摘要点击次数: 1265 |
| 全文下载次数: 899 |
| 中文摘要: |
| 王阳明从自身的生命体验出发，其对“格物致知”说的阐释颇具革命性，不仅突破了程朱理学的解释框架，而且因此发扬和深化了心学一途的学思脉络。与朱子相比，王阳明对“格物致知”的训释的反动体现在：将朱子训物为客观物质实体与人类道德行为二义窄化为道德事为，物成了心之物，并且相应地穷理被局限于体认天理或良知，即格心。与此同时，所谓致知，仅仅变成了克除私欲，发明本心或使天理流行充塞，最终导致了贯通心与物、心与理，心外无物，心外无理。王阳明与朱子学说分道扬镳，但也因此以简易直接的方式宣告了自己心学理论的特色，并成为心学的集大成者。 |
| English Summary: |
| On the basis of his own life experience, Wang Yangming embraced a revolutionary explanation on “GeWuZhiZhi”, which was not only a breakthrough in the philosophical framework of Zhuxi and Chengyi, but also widened and deepened the philosophical thread of XinXue. In comparison to Zhuxi, Wang Yangming had four features in the interpretation of “GeWuZhiZhi”：（1）narrow the interpretation of Wu from objective and physical things and human ethical acts into human ethical acts （2）investigating the principles （Qiongli）is confined to experience the utmost principle Tianli or Liangzhi；（3）Zhizhi therefore is a kind of act of getting rid of selfish desires and revealing the utmost principle （4）channel Xin（heart-mind）and Wu（things）,Xin and Li. Eventually, Wang Yangming and Zhuzi went their separate ways, but the former thereafter announced his own theoretical characteristics and became the most successful achiever of Xinxue. |
| 查看全文 查看/发表评论 下载PDF阅读器 |
|
| 关闭 |