清儒黄百家对宋明理学的批判与继承——以《宋元学案》为中心

Confucianism Huang Baijia's Criticism and Inheritance to Neo-Confucianism——Focusing on Song Yuan Xue An

黄百家在《宋元学案》中通过评论宋元儒学阐发了自身的哲学思想立场。在宇宙本体论上,黄百家继承刘宗周、黄宗羲的理气合一论,以气作为构成天地万物之实体,以理作为气之本质属性,批判了程朱的理气二元论。在人性论上,黄百家继承刘、黄二人的性气合一和性善习远说,主张性与气质均为善,而恶来自后天习染,批判了程朱以善恶区分性气的二元论与变化气质说。在道德观上,黄百家回归到先秦孔孟仁说,在程颢识仁说基础上,继承刘、黄二人的道器、性情、仁爱合一论,主张于人性之本源(孝弟)处求仁,批判了程朱的性情、仁爱二元论。在修养工夫论上,黄百家在以心学为本的同时又折衷朱陆各派思想而会归于一,体现了清代浙东学派一本万殊的思想立场。

Huang Baijia elucidated his philosophic thought by reviewing the Song-and-Yuan Confucianism in Song Yuan Xue An. On universe ontology, Huang Baijia carried forward Liu Zongzhou and Huang Zongxi＇s theory that the Li and Qi are one, and criticized the dualism of Liand Qi by Chengyi and Zhuxi with a perspective of regarding Qi as the substance of constituting universe and Li as the law and rule of Qi. On the theory of human nature, Huang Baijia carried forward Liu Zongzhou and Huang Zongxi＇s unity of Xing and Chi and theory of contagion, advocated that nature and ethos are both good, evil come from postnatal contagion, and criticized Chengyi and Zhuxi＇s dualistic theory of Xing and Chi and theory of changing personal nature. On the moral value, Huang Baijia returned to Confucius and Meneius Humanity Theory, on the basis of Cheng Hao＇s recognition of benevolence, carried forward Liu Zongzhou and Huang Zongxi＇s theory of unity of Dao and Qi, Xing and Qing, Ren and Ai, advocated to pursuit of benevolence in the foundation of human relations （ filial piety）, and criticized Chengyi and Zhuxi＇s dualistic theory of Xing and Qing, Ren and Ai. On the theory of cultivations and efforts, Huang Baijiab ideological stand tend to Lu-Wang school of mind, and at the same time reflected ideological characters of eastern zhejiang school in qing dynasty of compromising differences and similarities of Zhu Xi and Lu Jiu-yuan theory and merging into one.