心体的重建与理学的终结——兼论蕺山学逻辑向度与历史向度的离异

The Reconstruction of Xinti and the End of Neo-confucianism

蕺山学术之最得力处,是在心体中充分凸现“性体”的本质意义。此种性格与阳明学相比有两点不同:一是更用力于德性本体之实证,在心性关系中关注的重心在性体的客观超越义和道德意志的定向性;二是更加强调实修实证的功夫论,向意根极微处用力。生当晚明,蕺山对自由表达的权力毫不理解,相反,积极倡导“证人”之学,将已狂驰于现实世界的人心重新收束于理性圣殿中,这不能不说是一种历史隔膜和理性的误导。阳明“良知”教经蕺山的批判修正虽由显归密,而心学自裁自决的自由精神却在其慎独之学中丧失锋芒。这同样表明蕺山思想于时代精神的滞后。

The most excellent part of Jishan's theory is showing the essential meaning of Nature noumenon in Mind noumenon. This character of Jishan's theory has two difference with Yangming's theory: The first is it more took care of the demonstration of Nature noumenon, and paid attention to the impersonal transcending meaning of Nature noumenon and the directionalism of moral will in the relation of the Mind and the Nature. The second is it more emphasized the cultivation theory of practical demonstrating, and made great efforts in the transcending will. Living in the later Ming dynasty, Jishan did not understand the right of express freely, he advocated the 'Zheng ren' theory, and attempted to fetter the human Mind which running quickly in realistic world anew and put it in the shackle of nous. This is a sort of historical estrangement and rational misleading. Although Yangming's 'Liang zhi' theory changed from simple to profound by Jishan's criticism and amending, the self-determination spirit of Yangming's theory lost its ability in Jishan's theory. This also indicates Jishan's theory lagged behind the time spirit.