阳明学派对《孟子》“人皆可以为尧、舜”的解读

Yangming School’s Interpretation of“Everyone Can Be Yao and Shun”in Mencius

《孟子》讲“人皆可以为尧、舜”之后,历代对此的解读各有不同过程。汉唐儒家较多强调《论语》“唯上知与下愚不移”,认为下愚之人不可为尧舜。宋代理学家大都认为,即使是下愚之人,也能够通过学习而成为上智之人,成为尧舜。朱熹讲“不懈于用力”“勇厉奋发”,反对“当下便是”。陆九渊更多讲常人“与尧、舜元不异”,与圣人的相通,鼓励“学者当量力度德”。明代王阳明也认为,要成为尧舜,应当要“去人欲而存天理”。然而他又讲人人皆有良知,讲良知为“圣愚之同具”,并由此讲人皆可以为尧舜。阳明后学泰州学派罗汝芳进一步讲“圣人即是常人”“常人本是圣人”。现代新儒家将“人皆可以为尧、舜”解为人格平等,实际上是接着阳明学派的解读而来。

The sentence,“Everyone can be Yao and Shun(both ancient Chinese emperors known for their virtue)”in Mencius,has undergone continuous interpretation over time.Confucian scholars from Han to Tang Dynasty mostly believed that the most foolish could not become Yao and Shun by quoting“The wisest and the most foolish are unchangeable”from The Analects of Confucius.However,Confucianists in Song Dynasty generally held that through learning,even the most foolish could grow up into the wisest people,and further become Yao and Shun.Zhu Xi preached“unremitting effort”and“working hard”,and opposed the idea that“the present determines all.”Lu Jiuyuan often said that the ordinary people are“not intrinsically different from Yao and Shun,”but have some in common with the sages.Therefore,he encouraged“scholars to evaluate their ability and virtue.”Wang Yangming of Ming Dynasty also believed that in order to become Yao and Shun,one should“eliminate the human desires and keep the heavenly principle.”However,he also said that everyone has conscience,both“the sages and the foolish,”and so everyone can become Yao and Shun.Luo Rufang of Taizhou School,followers of Yangming School,further pointed out that“the sages are ordinary people”and“ordinary people are actually sages.”Neo-Confucianism of modern time interprets that sentence as the equality of personality,which is actually derived from the interpretation of Yangming School.