从“良知之教”到“立命之学”——由袁了凡其人其学看儒学转向及阳明心学的世俗化、民间化

From“the Doctrine of Conscience”to“Life Philosophy”:On the Academic Shift of Confucianism and the Secularization of the Yangming Philosophy of the Mind with a Case Study of Yuan Liaofan

阳明心学的精神品格之一,在于寻求自我意识的发展。晚明袁了凡是汇通三教的阳明后学,其“立命之学”与阳明心学的“主体性自觉”一脉相承,深具阳明心学色彩,在士庶阶层中产生广泛影响。对“立命之学”的支持和反对,分别代表了明末清初阳明心学的支持者与反对者两派,儒学转向及阳明心学的世俗化、民间化于斯可见。“立命之学”用“神道设教”的方式进行儒家伦理道德劝化,堪称“世俗版”的“良知之教”。“立命之学”和《功过格》的传播,从一个侧面说明阳明后学在明末清初“劝善运动”中扮演了重要角色。

One of the spiritual characters of the Yangming philosophy is to seek the development of self-awareness.Yuan Liaofan in the late Ming dynasty was one of the descendants of the Yangming school and the scholar of Confucianism,Buddhism and Taoism,whose“life philosophy”was a kind of the inheritance of“consciousness of subjectivity”of the Yangming school,and had a quality of the philosophy of the mind of the Yangming school,which had a wide influence among the scholars and the common people.The proponents and dissenters of such“life philosophy”were two opposite schools in the late Ming and early Qing dynasties,in which Confucianism experienced a shift to the secularization and popularization of the philosophy of the mind of the Yangming school.Such“life philosophy”adopted the so-called natural law to teach Confucian ethics and morality,which can be called“the secular version”of“the doctrine of conscience”.The popularity of such“life philosophy”and Merits and Demerits shows in one aspect that the descendants of the Yangming school played an important role in the movement of“Good Morality and Deeds”in the late Ming and early Qing dynasties.