摘要
嘉靖六年'天泉证道'并无'四有说''四无说'的提法,二者是王龙溪后来才提出的事实,形成龙溪语境中'四有说'的特定论题。传统学术和现代学界的相关论述,不仅表明龙溪语境中'四有说'的复杂性和重要性,也说明还有待考察的空间与必要。立足嘉靖六年'天泉证道'存在阳明'四句教'、绪山'定本'下对'四句教'的具体理解、龙溪'四无说'三种观点的前提,龙溪语境中的'四有说'不是指绪山的观点,而是指阳明'四句教'。判定'四有说'的依据不在于是'至善无恶',还是'无善无恶',而在于'有善有恶意之动'。相对以'先天正心'为理论基础的'四无说','后天诚意'是龙溪语境中'四有说'的基本内涵。'四有说'体现了龙溪对阳明'四句教'的特定理解和定位。
Because there is no such thing as'Si-you Theory'and'Si-wu Theory'on Jiajing’s sixth year'conversation at the Tian-quan bridge',it is the fact that Wang Longxi later proposed the two views,so it formed the specific topic of'Si-you theory'in the context of Longxi.The relevant expositions of traditional academic and modern academic circles not only indicate the complexity and importance of the'Si-you theory'in the context of Longxi,but also indicate the space and necessity to be investigated.Based on Jiajing’s sixth year'conversation at the Tian-quan bridge',there are Yangming’s'four-sentence doctrine',Xushan’s'fixed text'under the'four-sentence doctrine'specific viewpoint,Longxi’s'Si-wu theory'three premise,Longxi’s'Si-you theory'in the context does not refer to the viewpoint of Xushan,but refers to the'four-sentence doctrine'of Yangming.The basis for judging the'Si-you theroy'is not'goodness and no evil',but also'no good and no evil',but'being good and evil.'Relatively based on the theory of'congenital righteousness','Si-wu theory','HoutianChengyi'is the fundamental connotations of the'Si-you theory'in the context of Longxi.'Si-you theory'reflects Longxi’s specific understanding and positioning of Yangming’s'four-sentence doctrine'.
作者
邓国元
Deng Guoyuan(College of Chinese Culture,Guizhou University,Guiyang 550025)
出处
《浙江社会科学》
CSSCI
北大核心
2019年第10期119-125,160,共8页
Zhejiang Social Sciences
基金
贵州省哲学社会科学规划国学单列课题重大项目“东亚阳明学与阳明文化研究”(16GZGX03)
贵州省社科一般项目“善恶视野下的王阳明道德哲学研究”(16GZYB60)阶段性研究成果
关键词
王龙溪
“四有说”
钱绪山
“天泉证道”
“四句教”
“后天诚意”
Wang Longxi
si-you theory
Qian Xushan
conversation at the Tian-quan bridge
foursentence doctrine
Houtian Chengyi
