明清之际关学对《大学》“至善”的诠释与关学思想的发展

Interpretation of the“Supreme Goodness”in The Great Learning by Guan Xue during the Ming and Qing Dynasties and the Development of Guan Xue Thought

何谓“止于至善”?朱子与王阳明对此有不同的解释,由此形成了两种不同的诠释路向。而明清之际关学学者以问题意识为中心,从体用关系的角度强调“至善”,一是指“明德”要以“亲民”(新民)为用,“亲民”要以“明德”为本,二是指“明德”与“亲民”之间存在着本末始终之先后次序,或者认为“至善”是指“明德”与“亲民”要“纯乎天理而弗杂”“不自有其善”。这一诠释不仅有别于朱子与王阳明之说,而且反映了明清之际关学思想的发展变化。

What is“stopping at the supreme goodness”?Zhu Zi and Wang Yangming have different interpretations of this,forming two different interpretive directions.During the Ming and Qing dynasties,scholars of Guan Xue focused on problem consciousness and emphasized the importance of“supreme goodness”from the perspective of the relationship between ontology and function.They believed that first,“illustrious virtue”should be based on“being close to the people”(new people),“being close to the people”should be based on“illustrious virtue”,and second,there is a sequence of origin and end between“illustrious virtue”and“being close to the people”.Or,they believed that“supreme goodness”refers to the need for“illustrious virtue”and“being close to the people”to be“pure in nature and free from impurities”,and“not having their own goodness”.These interpretations not only differ from the theories of Zhu Zi and Wang Yangming,but also reflect the development and changes of Guan Xue thoughts during the Ming and Qing dynasties.