从《大学》“格物”、“致知”的阐释看泰州学派的演进--以王艮、罗汝芳、李贽为例

On the Evolution of Taizhou School Based on the Interpretation of The Great Learning,"Investigation of things","Extension of Knowledge"——Case Studies of Wang Gen,Luo Rufang and Li Zhi

儒家经典《大学》本为《小戴礼记》中的第42篇,是倡导格物致知、诚意、正心、修身、齐家、治国、平天下、以修身为本的先秦儒家典籍。自从朱熹《大学》改本的出现和定型,此后数百年间,人们阅读《大学》时,一直受其影响。明代王学的发展是伴随着《大学》的不断解读而逻辑不断缜密的过程,也是对《大学》核心概念诠释不断变化以适应时代发展的过程。泰州学派的发展尤具有代表性,从王艮的"淮南格物"之说发展到李贽的"童心"说,既是对阳明先天预设之"良知"的不断消化的过程,也是对"良知"系统不断重建的必然;把"良知"先天预设还原到后天实践的演进,既是消融和降低"良知"动态性的过程,也标志着阳明心学的终结。

The Confucian classic The Great Learning advocates investigation of things,extension of knowledge,sincerity in one＇s thought, rectification of one＇ s heart, cultivation of one＇ s self,regulation of one＇ s family, ordering well one＇ s state, making the whole world tranquil,based on self-cultivation. Since Zhu Xi＇s version of ＂The Great Learning＂emerged and finally took shape,for hundreds of years,the readers of this book were affected. Studies in Ming dynasty were accompanied by the continuous interpretation and detailed elaboration of ＂The Great Learning＂. Its core concept kept changing in accordance with the social context. Taizhou school was particularly representative,from Wang Gen＇s ＂Huainan investigation of things＂ ,to Li Zhi＇s ＂innocence＂ ,which was the later development of Wang Yangming＇s presupposed concept of ＂conscience＂ and the continuous reconstruction of this system. The development from the concept of presupposed conscience to the emphasis put on practices,not only reduces the dynamics of the former system,but alsomarks the end of the Wang Yangming＇ s theories.