从《圣学格物通》看明后期的内圣外王之学--兼论明代心学

A Study of “Inner Sageliness and Outer Kingliness” in Late Ming Dynasty from the Perspective of Sheng Xue Ge Wu Tong--Also on the Learning of the Mind in Ming Dynasty

湛若水为明代中后期的重要思想家,被视为岭南心学的代表人物,其《圣学格物通》一百卷,成书于明嘉靖七年(1528年)。此书的编纂目的在于“明圣学”,并认为“圣人之学,通在于格物”。湛若水在《格物通表》里提到“有天德则有王道,具内圣则具外王”,并认为“内圣”“外王”两者相通而密不可分的,对内圣外王之学提出了独特的见解。尽管《格物通》内的诚意格、正心格、修身格都是关于内在修养的内容,但其最终目的,却不是内圣层面的道德提升,而是外王事功层面的秩序建立。通过探讨湛若水的《圣学格物通》,思考明后期内圣外王之学的发展及其与明代学术的关系具有积极意义。

A very important thinker in the mid-late Ming Dynasty,Zhan Ruoshui is regarded as the representative of Lingnan School of Mind,whose purpose of compiling Sheng Xue Ge Wu Tong(literal translation:Comprehensive Investigation of the Sage Learnings),a 100-volume book published in 1528,is to "clarify the sage's learning",and he believes that"the sage's learning all lies in the investigating of thingsIn his petition to the emperor about this book,Zhan Ruoshui mentioned that"the kingly way(wang dao)derives from the heavenly virtue(tian de),and if one is a sage inside(nei sheng),he would have the ability of implementing the kingly way(wai wang)".His understanding,that the inside quality and the outside ability(Sageliness Within and Kingliness Without)are interconnected and inseparable,is a unique insight into this aspect.Although some parts of the book are about one's inner cultivation,their ultimate goal is not the moral improvement of one's inner side,but the establishment of order at the outside level of implementing the kingly way.It is of positive significance to study the development of the thought of Neisheng Waiwang(Sageliness Within and Kingliness Without)in late Ming Dynasty and its position in the then academic circle through the study of this book.