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.

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.

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.

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.

论脾为之卫治疗骨质疏松症

原发性骨质疏松症(primary osteoporosis,POP)作为一种全身代谢性疾病,易引发骨折,近年来发病率逐年递增,已经成为亟待研究并解决的一个健康问题。本文通过阐释对POP的中医认识,提出POP与中医理论中的骨痿最为相似,并引出其发病机制与脾虚相关,进而提出“脾为之卫”理论。文章梳理了“脾为之卫”理论源流及理论内涵,脾为之卫,即脾作为后天之本,通过运化水谷精微之悍气,生成卫气来行使维护机体的功能,即人体之免疫力。脾为气血生化之源,化生血液以充养肾精,精生髓,髓居骨中,影响POP的发生、发展与防治;另外治痿者独取“阳明”,从“阳明”之意的三方面分别加以论述脾为之卫对POP防治的理论依据;最后通过探讨脾为之卫在POP的发病机制中的重要意义,以期对临床治疗POP带来帮助。

基于气化理论探讨阳明燥金之内涵及临床应用

基于气化理论从阳明燥金之性、用、常与变的角度探讨阳明燥金在自然、人体气化中的内涵,阐释如何利用药物气化调节阳明燥金之变。自然气化之阳明燥金揭示了气的收降之势,其性"清凉",其用为收敛肃降,阳明燥金当以气的阖、聚、收、降为顺。阳明燥金在自然气化过程中寓有敛阳入阴、气机右旋、阖降内收的气化趋势。人体气化之阳明燥金对应于肺、胃、大肠,与脾密切相关,司人身气机降敛,与中土、肝木共同维持气机升降。阳明燥金之变以热盛、气逆、积滞为主。以药物气化纠正阳明燥金之变当以斡旋中气、敛降肺金、达肝平木为治疗原则,选用顺应阳明燥金之性、用的药物。

阳明后学致良知功夫的形态与次第

在儒家传统中,作为自我操持与修炼方式的功夫不断演化。王阳明的良知学兴起,其功夫更加精微细密、鞭辟近里,推动了理学功夫论的“典范转移”。阳明学者围绕致良知功夫的深入互动与攻错,“牛毛茧丝,无不辨析”,使阳明学蕴含的各种理论可能得以充分展开。“悟本体即是功夫”“由功夫以悟本体”两种教法可谓阳明后学两大功夫进路。阳明学者在这两大进路下各展其才,发展出丰富的功夫实践形态,其出于对“躐等”的警惕,而十分注重功夫的次第。深入探讨阳明后学致良知功夫的六种形态和五级次第所构成的论域,可以更加清晰地呈现阳明学功夫的普遍性特征与丰富的思想图景。

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。

肺气阳藏象论并治

文中基于肺藏象理论,提出肺阳明藏象假说,阐明肺气阳藏象理论,分别加以论证。基于以上假说,提出肺属气阳论治原则、肺属气阳论方药特征与伤气损肺之诫。基于肺阳明藏象论,再辨肺阳明、太阴属性,辨析并立论肺阳明藏象论,阐释肺气阳藏象理论下的肺体、气机运行大势、肺阳明藏象与逆热之候,并提出清热降气为肺气阳藏象理论下的治肺之法。

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。

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。

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。

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。

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”。

慢性萎缩性胃炎的中医辨治思路与对策

慢性萎缩性胃炎(CAG)是临床上公认的胃癌前疾病,中医药治疗CAG具有明显的优势及鲜明的特色。从CAG病因病机等方面的研究入手,对中医药治疗CAG提出治本独取阳明,补虚泻实,顾护脾胃,升降气机,调气和血,祛瘀通络,祛邪解毒,甘平凉润,和胃护络的辨治思路与对策,以期进一步提高中医药治疗CAG的临床疗效。

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。

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。

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。