A Comparative Study on the Moral Conceptual Framework of Kohlberg and Wang Yangming

Kohlberg constructed modern Western moral cognition theory.Wang Yangming proposed the idea of the extension of intuitive knowledge in Ming Dynasty.We conduct a comparison on three main conceptual schemes of Kohlberg's theory-moral judgment,moral development,and moral behavior-from the following three aspects:problem consciousness,thinking model,and value idea.Moral cognition development theory lays emphasis on the core position of cognition to the moral development,while the idea of intuitive knowledge aims to become sages.From the point of view of thinking model,moral cognition development theory intents to conduct moral education for individual moral development,while the idea of the extension of intuitive knowledge highlights the intuitive knowledge ontology in the practice of extending the intuitive knowledge to its extremity and removing the obstacles of selfishness.In terms of value idea,the core value idea of moral cognition theory is the principle of justice,but the idea of the extension of intuitive knowledge indicates that the intuitive knowledge has characteristics of innateness and universality,which is the judgment principle of the individual transcendentality.

The Ming Dynasty Printing and Dissemination of Wang Yangming’s Works in Guizhou:On the 1535 Guiyang Edition of A New Supplementary Edition of Master Wang Yangming’s Writings

After Wang Yangming experienced the revelation of Confucian philosophy at Longchang,he disseminated his heart-mind doctrine by engaging in teaching.A great number of scholars in Guizhou followed him and formed the Qian sub-school of the heartmind philosophy,the earliest of local Yangming sub-schools in the country. roughout the Zhengde and Wanli periods of the Ming dynasty,Yangming scholars and local o cials in favor of the heart-mind philosophy worked in collaboration to collate and print six books of Wang’s works in Guizhou.Among these,A New Supplementary Edition of Master Wang Yangming’s Writings represents the most fruitful e ort by both government o cials(Wang Xing)and local scholars(Chen Wenxue and Ye Wu).As an o print block-carving edition of Wang Yangming’s collections in the early years,it is extremely treasured for its rarity of edition and historical value. e profusion of printing of Wang’s works in Guizhou re ects the wide circulation of his heart-mind doctrines in China’s southwest frontier regions,vividly mirroring the growth of Wang’s philosophy outside cultural centers as well as the complicated history of interactive in uence between Chinese marginal and central cultures.

A Comprehensive Review Analyzing Half a Century of Wang Yangming’s Contributions to Governance in Guangxi

Wang Yangming was a prominent thinker and politician with significant national influence during the Ming Dynasty.He has been a key subject of study in the realms of China’s ideological history,academic history,and political history.His travels to various regions have been the subject of valuable research.While the contribution of Wang Yangming in Guangxi has historically been less extensive compared to his contributions in places such as Zhejiang,Guizhou,and Jiangxi,it has shown gradual improvement over the past 50 years.Particularly,there has been an expanding and deepening exploration of the wisdom and impact he left during his governance of Guangxi.

The Relationship between Wang Yangming and Lu Xiangshan in the Light of‘On Eradicating the Root and Source of Evil’

This paper,based on Mencius’s ideas,makes a comparative study of Wang Yangming and Lu Xiangshan in the light of Wang’s“On Eradicating the Root and Source of Evil.”Both Lu and Wang are loyal inheritors of Mencius’s ideas. e author discusses Wang’s inheritance and development of Lu’s theory focusing on two propositions:one is that the intuitive mind is obscured by ma terial desire,and the other,that utilitarian ideas penetrate the innermost mind.Though Wang’s“On Eradicating the Root and Source of Evil”is inspired by Lu,it moves forward to expand Lu’s viewpoints and thinking,and to restructure the framework of his theory.

The Research of the Relationship Between Yangming’s Yixue and His Xinxue

Yangming’s Yixue had been developed several times in his life since originated in Longchang.Yangming’s Yixue and his Xinxue are both sides of the same corn.The Yangming’s Yixue can be roughly divided into two periods.There were the early and middle period of Yangming’s Yixue,which is intended to explain the principles of Yi Zhuan(《易传》)with the theory of Xinxue.The finish of Yangming’s Yixue was a second stage in Yangming’s later years.From the perspective of form and content,there are differences that cannot be ignored between Yangming’s early and middle period and his later years.In the first stage of Yangming’s study,the“Virtuousness”(贞)in Book of Changes is the principle and nature in university.In the later period,Yangming had not focused on interpreting the“Yi Zhuan”,but on the interpretation of ZhouYi’s(《周易》)principles to supplement the connotation of the propositions of Xinxue.This article intends to understand the relationship between Yangming’s Yixue and his Xinxue by dividing the different stages of Yangming’s Yixue firstly.Then by focusing on the influence of Yangming’s later years’Yixue on his Xinxue,we can observe the relation between his Yixue and Xinxue.

Water, Plant, Light, and Mirror： On the Root Metaphors of the Heart-Mind in Wang Yangming＇s Thought

Clarifying Wang Yangming＇s thought through a study of his root metaphors of heart-mind is an important step toward explaining his further concepts of the human world. Along with the root metaphors of water and mirror, the metaphors of plant and light work together for Wang to form a coherent theoretical and practical system of xin （heart-mind）. This method is also a good way to unravel the various theories of the ＂three teachings＂ that are intermingled in his thinking. By using this methodology Wang＇s attempts to harmonize several ancient traditions of heart-mind that appear as possibly polarized to modem readers, are illuminated （though they did not appear contradictory to the Neo-Confucians）.

王阳明心学的澄明、贯通与夯实——论薛侃在学术上对王阳明心学的独特贡献

薛侃是王阳明的大弟子,但学界较少关注薛侃在学术上对王阳明心学的贡献。基于对薛侃相关文献的考察和分析可知,薛侃在学术上对阳明心学作出了独特贡献。首先表现在继承王阳明心学的基本观念上,如在良知即先天判断、“万物一体”基础的论证等方面;其次表现在对王阳明心学的某些核心观念的分辨和明晰上,如在“良知作为主人翁的资格”、“知行合一”的两种形式、“万物一体”的关怀与境界旨趣等方面;再次表现在创造性地发展、夯实阳明心学的内涵上,如对“致良知”的“致”之思想意识层面的强调、对“知行合一”之本体性论证、对“见在”即本体与工夫的统一之界定等方面;最后表现在对王阳明心学四大基本观念的贯通上,如以“见在”为枢纽,对“心即理”“知行合一”“致良知”“万物一体”四个基本观念进行贯通,言简意丰地阐述了四者复杂而有机的关系,认为“心”或良知是“万物一体”之基础,“万物一体”也是“心即理”“致良知”“知行合一”的基础,而做到了“心即理”“致良知”“知行合一”,也就实现了“万物一体”,从而将王阳明心学体系脉络更为深刻、更为生动地呈现出来。薛侃在学术上对王阳明心学所作出的贡献是值得肯定的。

以良知说礼:王阳明礼学思想特质的再探索

阳明礼学思想主要被诠释为“以心言礼”或“以情说礼”。“以心言礼”说认为阳明在朱子“礼者,理也”的基础上提出“心即理”,从而打通心、礼之间的关系;其实“以心言礼”的言外之意是以良知言礼,只是阳明早年未能将“良知”二字点出。“以情说礼”能突显阳明学重情的特点,也更好地回应了礼之标准的问题;但人情背后真正具有判断作用的是良知,“以情说礼”最终仍要归本于良知。阳明把良知视作明觉之体,在礼学实践中力图唤醒人心之中的良知,弥合礼义和礼仪之间的隔阂,故“以良知说礼”方为阳明晚年礼学思想的定论与根本特质。由于阳明在讲学中不拘定法、因病施药,其弟子所体悟的良知也各有不同,这导致了阳明后学礼学思想的分派与流变。

王麟鹏教授“逐邪通络”法治疗原发性三叉神经痛

总结王麟鹏教授运用“逐邪通络”法治疗原发性三叉神经痛的学术思想。王麟鹏教授通过总结前人经验,提出“逐邪通络”针刺法,分期治疗原发性三叉神经痛;强调应根据邪气的致病特点、发作分期、正邪盛衰确定不同的针刺方案,提出局部取穴应用经络辨证为主;主张疼痛发作期以祛邪为要,缓解期主张扶正与祛邪兼而有之,重视调理脏腑、疏通经络,慎用扳机点的治疗理念,获得很好的临床效果。

魏校《大学》诠释的学术取向及其意义

魏校是明代中期与阳明并肩齐名的学者,然以往那种以阳明为中心来审视整个明代理学的研究,不仅遮蔽了魏校的学术贡献,也掩盖了明代理学的多元面向。魏校依循朱子、阳明由《大学》而入建构学术体系的路径,精心结撰《大学指归》,首先以还原古文字的形式来试图恢复更“古”的古本《大学》,尔后通过对《大学》义理骨架“三纲、八目”的新诠来构建新的学术体系,显豁出“谴取朱、王,自立新说”的学术特质,成为明代中期“介于朱、王二本之间”的典范学者。魏校此举表征出,明代中期的学术绝非只是已有的研究所表明的那样非朱即王。相反,谴取、突破朱、王藩篱,早在阳明在世时就已有端倪,这就为我们理解和把握明代中期学术的多元面向提供一个典范的参照物。

功夫只在自己——王阳明“致良知”的功夫论解读

王阳明的“致良知”是以“功夫之病”为问题意识的,其展开和建构是一种功夫论的进路。具体来讲,他认为做功夫有诸多缺点、错误,诸如“己私之病”“外驰之病”“支离之病”“忘助之病”,而救治“功夫之病”的药方是“知行合一”。不过,“知行合一”只是“权说”,不是“实说”。若“实说”,则乃“知行不分”,而“知行不分”的本体乃“良知”,故“实说”便是“致良知”。就“致良知”讲,针对诸种“功夫之病”,王阳明既讲了一般原则,又讲了四种针对“功夫之病”的具体对治功夫。在“致良知”功夫论说时,王阳明贯穿其中并凸显的是“功夫只在自己”的观念,而这一观念既赋予人以“主体性”,亦赋予人以“责任性”。

以文促旅:王阳明居黔作品中贵州文学景观旅游链构建调查

王阳明居黔作品中贵州文学景观旅游链的构建主要以王阳明为文化内核,以文学景观为切入点。依据内容分析、访谈、问卷等调查结果进行数据分析,证明这一旅游链的构建有充分可行性和光明前景,提出虚拟文学景观实体化、构建集体记忆和以“文”达“妙”等发展策略,并剖析构建王阳明文学景观旅游链的文化价值、现实价值与学术价值。该调查为一体化传播王阳明文化和推动贵州经济发展提供了新思路,是对贵州现有文旅项目的补充,也是黔学发展的重要推力。

阳明心学与当代心理健康教育:文化启示、内在逻辑和实践遵循

关注心理健康,重视心理健康教育对于促进社会发展来说至关重要,而基于中国文化的本土化探索最为关键。阳明心学包含了人类知觉及文化的共通性,据此反思当下心理健康及其教育的现状,便能看出心学思想在心理健康及其教育的积极价值。它体现了“眼中有人,心中有情,自助助人,助人成事”的人情事变,通过对心学思想的诠释,构建了一个由“关系建立、关心需要、关注正向、关键行动、关照当下”所组成的心理健康教育“五关模型”,并在此基础上提出心理健康教育要遵循道术结合、学科融合及生活教育,为指导开展“本土化”心理健康教育提供可参考的路径。

论方学渐对王学的修正及其对桐城方氏家族文化的影响

晚明王学末流将王阳明“心体无善恶之说”导向两个路径:一是与释氏空观合流,使士人摆落世事,消解入世热情;二是很多士人将该学说,作为纵情肆欲、不讲是非道德之借口。方学渐学术思想总体是心学立场,但他又是王学修正派。他坚持心体至善说,反对王阳明、王畿“无善无恶心之体”说,其目的是为了纯正社会风俗,维护儒家礼教。他不轻言本体,主张上达即在下学之中,推崇庸德庸言之践履,是王门中的务实派。他主张以道问学辅助尊德性,对王学末流之反知主义是一个纠正。这些思想特点,对桐城方氏族人推尊忠孝节义、重视知识教育都有很大影响,从而形成一种家族风气,成为后世方氏族人立身和写作的灵魂。

地域之学与区域治理:江右王门的静修与践履

在明代思想史上,江右儒学是阳明学的重要代表。自周敦颐以来,江右儒者围绕“静”论,在本体意义与实践价值上均有突破,尤其是对“静”与“敬”的关系以及践履方式上,表现出体用一致的特点。江右学者积极倡行乡约,注重躬行践履。这说明,江右王门在发展地域之学和优化区域治理上两者兼备。这个例子为反思明清儒学转型,提供了新角度。

王阳明心学思想及其基层社会治理的实践价值

王阳明作为明代著名的哲学家、政治家、教育家,以心学为儒学的基本学理,力图通过心学的实学取向对儒学自身的积弊予以克制和纠正,并在实践过程中增进儒学的生活日用性、平民大众性,以促使儒学“里落化之”,提升其教化、濡化、涵化的实际功能和效果。王阳明的思考和实践有明显的合理因素,对于推进中国式现代化的发展,提高国家治理、社会治理和基层治理的现代化水平,无疑具有一定的启发和借鉴意义。

清代中晚期朱子学的自我拯救及其学术史意义--以李元春为中心的探讨

清代中晚期是朱子学趋于势微、日渐羸弱的时期,以李元春为代表的朱子学者以道自担,奋力自救,力图从卫朱子之道、辨心学之偏和斥考据学之僻三个维度展开对朱子学的拯救,呈现尊朱而不佞朱、谴取心学和考据学的学术取向,并仰赖其在中晚清朱子学营垒中的学术地位,相应地涵具了重要的学术史意义:一是提振了朱子学的地位,推动学术思潮由汉学独大向汉宋(朱子学)兼采转进;二是促使关中地区成为中晚清朱子学研究的重镇;三是力促关学的学术形态由崇尚阳明学向尊奉朱子学转进。以李元春这一典范学者为切入口,不仅可以具体而微地呈现清代中晚期朱子学的学术样态,更可以弥缝以往学界研究的缺漏之处,进一步完善清代朱子学演进、发展的学术图谱,从而呼应和落实“明清朱子学将是宋明理学研究的新增长点”的学术主张。

热爱、豁达与光明——评龚文瑞的传记写作

龚文瑞关于王阳明、苏东坡的传记写作,是以传主与赣州的空间关系为中心展开书写的,这一方面使龚文瑞的传记写作具有鲜明的地域特色,在传记中展示丰富的地方史料也为赣南历史文化的深入研究提供了重要的参考。另一方面,龚文瑞采用史学与文学结合的叙述方式,在拓展读者历史知识的同时,也给读者予审美想象,引发读者的情感共鸣和人生思考。在传记中彰显出来热爱、豁达与光明的格调,是王阳明、苏东坡传记的精神底色,也是龚文瑞自我的人格追求。

季本的《大学私存》与中晚明的“朱、王之争”

不同于阳明其他弟子主要以讲学形式介入“朱、王之争”,有“王门的经学者”之称的季本则从“朱、王之争”的肯綮《大学》入手,倾力撰写《大学私存》,从文本和义理两个层面展开深入辨析。在《大学》文本上,季本在双谴双取朱子、阳明的基础上,构建颇有特色的“季氏改本《大学》”;在《大学》义理上,他大体沿袭阳明的思想主张,而与朱子相差甚远,开显出“立足经学、宗本阳明、兼摄朱子”的解决“朱、王之争”的学术方案。他的方案一方面折射出阳明心学内部绝非已有的研究所表明的那样皆是陵夷经典式的,另一方面也反映出在早期的“朱、王之争”中,朱子学始终是“在场的”,以参照物的形式影响着阳明学的演进。这不仅有助于我们把握早期“朱、王之争”的学术样态,也有益于理解经典诠释与学术思潮之间的双向互动。