从“孔颜乐处”到自适任情——陈白沙对理学重要命题的超越

From Kong Yan Le Chu to Zi Shi Ren Qing——Chen Baisha's Transcendent Explanation to anImportant Proposition of the Neo-Confucianism of the Song and the Ming Dynasties

陈白沙的思想上承周敦颐、程颢、邵雍,而与程颐、朱熹不同。这个不同主要表现在对成圣境界——“孔颜乐处”理解的差异上。白沙糅合儒、庄、禅三家思想,在此基础上对上述命题进行了超越性阐释,以自适任情取代“孔颜乐处”的道德伦理内涵。这充分表现在他的生活实践方面。另外,白沙心学的超越性也体现出宋明理学本身的矛盾,揭示出理学到心学发展过程中的内在理路。

Chen Baisha stepped into the thought of Zhou Dunyi, Cheng Hao and Shao Yong and carried on from it, yet his thought was something different than that of Cheng Yi and Zhu Xi. The difference would lie in the exposition of Kong Yan Le Chu (the process of arriving the reach of 'mind and way merging in a single whole' which Confucius and Yan Hui exposed). Chen Baisha blended Confucianism, Buddhism and Taoism forming his view and gave an explanation of Zi Shi Ren Qin (self-adapts and gives up to one's passion) to this proposition in place of what the Neo-Confuciansists of the Song and the Ming Dynasties thought to be the connotation of it. This transcendency was shown to the full in Chen Baisha's life practice, and so was in his Xinxue ( the scholarships of intuitive knowledge) which reflected the contradiction in the Neo-Confucianism itself of the Song-Ming period, and announced the line of reasoning on the course of development from the Neo-Confucianism to the scholarship of intuitive knowledge.