杨慈湖的道德修养论——以“改过”说为中心

Yang Cihu's moral cultivation——focusing on the theory of “Correcting the Faults”

慈湖的道德修养论除了"不起意"之外,"改过"也是重要的组成部分。"过"有过度之义,也指不合理的行为,慈湖从心学角度出发,对"过"的根源作了进一步的追问,认为"过"的产生乃是由于人心起意,这就从理论上阻断了从外物的角度寻找"过"之缘由的可能,对人挺立道德主体性极为有益,也实现了本体和工夫的统一。在慈湖的道德修养论中,"改过"不仅是对行为方式的纠正,还有在一念发动之初将其克除的涵义,后者为"不起意"的另一种表达,乃"即本体便是工夫"的上乘心法。"改过"和"不起意"互为表里,彼此补充,是我们考察慈湖道德修养论时不可忽略的维度。

Cihu＇ s moral cultivation is made up of two parts. Beside the theory of ＂not Arousing Intension＂, ＂Correcting the Faults＂ is another important component as well. The ＂Fault＂ means going extreme, and also refers to unreasonable behaviors. From the heart -mind study perspective, Cihu tries to find out the root of ＂Faults＂ in a metaphysical way, thinking that the coming of ＂Faults＂ is by virtue of intension. Thus, one is not allowed to find the outer reason for the ＂Faults＂ any more, which is beneficial to boost one＇s moral subjectivity. Meanwhile, the theoretical presumption and the practical method get unified. In Cihu＇ s moral cultivation, ＂Correcting the Faults＂ means not only reclaiming from wrong deeds, but also erase any intension once it is formed. The latter equals ＂not Arousing Intension＂, which means ＂Theoretical Presumption namely means Practical Method＂, and it is the premier instrument. In one word, ＂Correcting the Faults＂ and ＂not Arousing Intension＂ are closely connected, they support each other, when observing Cihu＇ s moral cultivation, ＂Correcting the Faults＂ should not be ignored.