统合理学与心学的《论语学案》
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摘要
为了扭转明末学风之弊,刘宗周在《论语学案》中,一方面袭用和辩驳朱学,不仅直接引用朱注,而且承沿"理一分殊""存天理,灭人欲"以及"主敬"等理学思想;不仅批驳朱子的经文解释,而且也质疑其诸如"天地之性"与"气质之性"等主张。另一方面承袭和修正王学,他不仅征引阳明之解释,而且还吸收其"良知为知""克去私意"及"心体"等思想;不仅直陈阳明学之不当处,而且还通过辟佛、重慎独以针砭王学末流。同时,他还融合朱王的道心和人心说,融合朱王之说解释"学"。其核心旨在不拘门户,博采众长,融通理学与心学,以维学脉于不坠。这也确立了刘宗周在理学史和明代学术史上的重要地位。
In view of the bad learning ethos in the late Ming Dynasty, Liu Zongzhou mixed up Neo-Confucianism and Wang Yangming's theory in The Case of Confucian Analects. On the one hand, Liu referenced Zhu Xi's annotations, and took over the thoughts of Neo-Confucianism. Besides, Liu questioned Zhu Xi's doctrine and refuted some of Zhu's interpretations of scripture. On the other hand, Liu Zongzhou inherited and absorbed Wang Yangming's thoughts, as well as cited Wang's annotations. Yet Liu indicated some improper statements in Wang's annotations and criticized the drawbacks of Wang School. Liu tried not to be constrained by the factions. In fact, his work absorbed advantages of different theories. Through an academic integration of Neo-Confucianism and the Mind-Philosophy thoughts, Liu strived for the inheritance of scholar thoughts, and got a footing in the history of Neo-Confucianism and in the academic history of the Ming Dynasty.
In view of the bad learning ethos in the late Ming Dynasty, Liu Zongzhou mixed up Neo-Confucianism and Wang Yangming's theory in The Case of Confucian Analects. On the one hand, Liu referenced Zhu Xi's annotations, and took over the thoughts of Neo-Confucianism. Besides, Liu questioned Zhu Xi's doctrine and refuted some of Zhu's interpretations of scripture. On the other hand, Liu Zongzhou inherited and absorbed Wang Yangming's thoughts, as well as cited Wang's annotations. Yet Liu indicated some improper statements in Wang's annotations and criticized the drawbacks of Wang School. Liu tried not to be constrained by the factions. In fact, his work absorbed advantages of different theories. Through an academic integration of Neo-Confucianism and the Mind-Philosophy thoughts, Liu strived for the inheritance of scholar thoughts, and got a footing in the history of Neo-Confucianism and in the academic history of the Ming Dynasty.
引文
[1]朱铸禹.全祖望集汇校集注[M].上海:上海古籍出版社,2000.
[2]吴光主编.刘宗周全集:第二册[M].杭州:浙江古籍出版社,2007.
[3]吴光主编.刘宗周全集:第一册[M].杭州:浙江古籍出版社,2007.
[4]黎靖德.朱子语类[M].北京:中华书局,1994.
[5]陈寒鸣.刘宗周与晚明儒学[J].中华文化论坛,2000(3):85-92.
[6]黄宗羲.黄宗羲全集[M].杭州:浙江古籍出版社,2005.
[7]吴光主编.刘宗周全集:第四册[M].杭州:浙江古籍出版社,2007.
[8]姚名达.刘宗周年谱[M].上海:上海书店,1992.
[9]吴光主编.刘宗周全集:第六册[M].杭州:浙江古籍出版社,2007.
[10]邓艾民.传习录注疏[M].上海:上海古籍出版社,2012.
[11]王阳明.王阳明全集[M].上海:上海古籍出版社,1992.
[12]黄宗羲.明儒学案[M].北京:中华书局1985.
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[15]尹文汉.论刘宗周的慎独学说[J].池州师专学报,2000(2):48-51.
[16]吴光主编.刘宗周全集:第三册[M].杭州:浙江古籍出版社,2007.
[17]刘宗周.刘子全书[M].台北:华文书局,1968.
[18]梁启超.中国近三百年学术史[M].北京:东方出版社,1996.
[19]朱熹.四书章句集注[M].北京:中华书局,1983.
[20]陈来.有无之境:王阳明哲学的精神[M].北京:北京大学出版社,2013.
[21]钟彩钧.刘蕺山学术思想论集[M].台北:“中研院中国文哲研究所筹备处”,1998.
[22]戴琏章,吴光编.刘宗周全集:第五册[M].台北:“中研院中国文哲研究所筹备处”,1996.
[23]黄宗羲.黄梨洲文集[M].北京:中华书局,1959.
[2]吴光主编.刘宗周全集:第二册[M].杭州:浙江古籍出版社,2007.
[3]吴光主编.刘宗周全集:第一册[M].杭州:浙江古籍出版社,2007.
[4]黎靖德.朱子语类[M].北京:中华书局,1994.
[5]陈寒鸣.刘宗周与晚明儒学[J].中华文化论坛,2000(3):85-92.
[6]黄宗羲.黄宗羲全集[M].杭州:浙江古籍出版社,2005.
[7]吴光主编.刘宗周全集:第四册[M].杭州:浙江古籍出版社,2007.
[8]姚名达.刘宗周年谱[M].上海:上海书店,1992.
[9]吴光主编.刘宗周全集:第六册[M].杭州:浙江古籍出版社,2007.
[10]邓艾民.传习录注疏[M].上海:上海古籍出版社,2012.
[11]王阳明.王阳明全集[M].上海:上海古籍出版社,1992.
[12]黄宗羲.明儒学案[M].北京:中华书局1985.
[13]戴琏章,吴光编.刘宗周全集:第三册[M].台北:“中研院中国文哲研究所筹备处”,1996.
[14]冯契.哲学大辞典[M].上海:上海辞书出版社,1985.
[15]尹文汉.论刘宗周的慎独学说[J].池州师专学报,2000(2):48-51.
[16]吴光主编.刘宗周全集:第三册[M].杭州:浙江古籍出版社,2007.
[17]刘宗周.刘子全书[M].台北:华文书局,1968.
[18]梁启超.中国近三百年学术史[M].北京:东方出版社,1996.
[19]朱熹.四书章句集注[M].北京:中华书局,1983.
[20]陈来.有无之境:王阳明哲学的精神[M].北京:北京大学出版社,2013.
[21]钟彩钧.刘蕺山学术思想论集[M].台北:“中研院中国文哲研究所筹备处”,1998.
[22]戴琏章,吴光编.刘宗周全集:第五册[M].台北:“中研院中国文哲研究所筹备处”,1996.
[23]黄宗羲.黄梨洲文集[M].北京:中华书局,1959.