阳明后学对“克己复礼”意涵的新诠释

Yangming-School’s New Interpretation of“Ke-Ji-Fu-Li”

明中后期以来,阳明后学开始挑战程朱一系的宋儒所作的“克己复礼”解。他们坚持“心即理”“良知即真己”的心学立场,结合自身的参究感悟,分别提出“修己以敬”“能己复礼”等学说来诠释“克己复礼”。通过对“克己复礼”的重新诠释,阳明后学构建起“颜子之学”的实质内容,即真正的道德实践工夫,并非只是思虑杂念的克除,而是良知本体的感悟呈露与保任护持。由此,阳明后学扭转了程朱以来对“己”身的消极认识,重塑了“己身”在道德实践中作为行为主体的重要价值,有助于激发人们主动践行礼教的道德潜能。

Since the middle and late Ming Dynasty,some Yang ming-School began to challenge the understanding of“ke-ji-fu-li”made by Song Confucians represented by Cheng Zhu.They adhered to the concept of“mind is reason”and“conscience dominates body and mind”,combined with their own moral understanding,respectively put forward the theories of“self-cultivation with inner respect”and“enable oneself to cultivation”to explained the“ke-ji-fu-li”.Through the reinterpretation of“ke-ji-fu-li”,Yang ming-School constructed the essence of“Yanzi’s study”,which is that,the real work of moral practice is not only the elimination of distracting thoughts,but also the natural working and protection of conscience.Therefrom,Yang ming-School changed Cheng Zhu’s negative understanding of the body and mind of“self”,reshaped the important value of“self body”as the subject of moral practice,and made people attached importance to the inner moral potential of“self-benevolence”rather than relying on others.