纠偏与开新:思想史视域中的东林学派及其思想建构

Rectification and Innovation:Dong Lin School and Its Theoretical Construction in the Vision of Intellectual History

晚明心学因阳明高弟王畿、王艮的讲学而影响广远,渐衍为思想界的主流,但二王及其后学在弘盛师说的过程中,佛教思想的渗入愈趋明显,蹈虚之流弊也渐趋横行。以顾宪成、高攀龙为代表的东林学派正是在这样的学术背景之中,通过一定程度回溯朱子学而重新引入身一心一性一理的理论结构,使主体之心得以接受来自本体与工夫两方面的规约;同时,这种回溯又并非对朱子学的简单"复辟"。东林学术之焦点意识,全在于一个"性"字,关注外在天理于主体自身之确然落实,避免理落空于人身之外,故其学问实际是欲在理之一元涵摄下,以不消泯主体性的方式发展儒学,即理学与心学之接洽。此体现着东林学派对心学思想史地位之肯定,亦彰明其与理学之区别所在,构成东林学派之独立学术个性。

Yang Ming＇s doctrine has gradually became the mainstream thought in the late Ming Dynasty after Wang Ji and Wang Gen. But their doctrine of ＂Intuitive Knowledge＂ （Liangzhi） is mingled with Buddhist ideas, which resulted in a kind of impractical atmosphere in the academic community. Then Dong Lin School, leaded by Gu Xiancheng and Gao Panlong, gave a severe criticism on Yang Ming＇s doctrine, especially on the membership such as Wang Ji and Wang Gen. By putting the ＂mind＂ （Xin） into a idelolgical system composed of ＂body＂, ＂mind＂, ＂nature＂ and ＂principle＂ （Tianli）, Dong Lin School keeped the mind of subjects be bound to both ＂mind noumenon＂ （Xinti） and ＂nature noumenon＂ （Xingti）, so as to seek the reliable moral norms for people＇s practices. Furthermore, Dong Lin School owned such independently academic individuality that we can not simply consider it to be the return of Zhu Xi＇s Neo-Confueianism thoughts. Instead of Zhu Xi＇s ＂principle＂, Dong Lin School payed more attantion to the ＂nature＂.