鄧航
摘 要: 在王陽明的心學(xué)主張中,良知是一切的本源與目的,由于良知具有本體、至高和自由三個特點,所以我們可以認為良知學(xué)說是王陽明的學(xué)術(shù)起點、核心與主線。通過引佛入儒、引道入儒,王陽明完成了跨越兩千年的中華學(xué)術(shù)傳承整合,從脈絡(luò)上看,其良知的本體性源于道家,至高性源于儒家,自由性則源于佛家,所以我們可以說良知理論已經(jīng)超越儒、佛、道成為一種全新的學(xué)說,這一學(xué)說又因其知行合一的實踐主張,成為后來中國歷代知識分子的思想力和行動力的主要來源。
關(guān)鍵詞: 良知; 良心; 自由; 知行合一
中圖分類號: D082 文獻標識碼: A DOI:10.13411/j.cnki.sxsx.2018.02.017
Abstract: In Wang Yangmings Mind Theory, conscience is the source and purpose of all things. Because the conscience has three characteristics, being ontology, transcendence and liberty, we can think conscience theory as the academic starting and core of Wang Yangmingthoughts. Through bringing the Buddha and Taoism into the Confucianism, Wang Yangming integrated Chinese academic tradition in two thousand years. We also can say that Conscience Theory has obviously differed from the Confucianism, Buddhism, Taoism and become a brand-new theory, in which the unity of practice and idea has became the main power source of knowledge and practice of intellectuals in the past hundreds of years in China.
Key words: conscience; liberty; unity of knowledge and practice
王守仁(1472-1529),人稱陽明先生,少讀《朱子》,以庭前之竹試為格物,不得而染疾。后以進士入仕,任職禮部兵部,因受人誣陷被貶為貴州龍場驛丞,三十七歲悟格物致知之理,知行合一之學(xué),?!爸铝贾币杂?xùn)門生,著有《文集》數(shù)十卷,其政治哲學(xué)以孟子之“仁”為出發(fā)點,主張以仁為本心施于政事,則為《大學(xué)》之所謂明德親民。本文中筆者將從以下幾個方面探析在王陽明畢生顯赫的事功背后,以本體、至高、自由為特征的“致良知”思想。
一、良知的本體性
良知論是王陽明哲學(xué)思想的出發(fā)點,他說“良知,心之本體,即所謂性善也,未發(fā)之中也,寂然不動之體也,廓然大公也,何常人皆不能而必待于學(xué)邪?人人之同具者也,但不能不昏蔽于物欲,故須學(xué)以去其昏蔽。” [1] 171也就是說良知即孟子所言性本之善,良知是人人都有的,雖然其從來不會消失,但時常會被物欲所昏蔽?!?br>