摘要
"意""气"本来是两个不同的哲学概念,但王阳明却赋予了两者以相通的性质:一方面,意、气两者皆为心之发动流行,故皆关联着心之本体;另一方面,心之发动流行必落入经验世界,故"意""气"两者也关联着物之显现.进言之,"意""气"两者皆为"心"(本体)与"物"(现象)之居间者,其发动流行或顺或逆于本体,则有善恶的分化,故王阳明既言"有善有恶是意之动",亦言"有善有恶者气之动".善恶之分化既然源于意、气之发动,王阳明由此也就批评了善恶源于气禀清浊的说法.进而,王阳明强调"变化气质"的工夫,并不在于改变先天的"气禀之浊",而在于破除后天的"意气之私".实则,不论是"诚意"还是"养气",皆是为善去恶的道德工夫,其路径皆在于破除自私执着以回归至善本体.由此,王阳明构建起了融本体与工夫为一贯的道德形上学.
Abstract
In Wang Yangming's philosophy,Yi(consciousness)and Qi(flow)are interrelated.Both are the initiation of the mind and manifestations of the noumenon and things of the mind.As the intermediary be-tween noumenon and phenomena,the emergence and flow of Yi and Qi result in the emergence of goodness and evil.Thus,Wang Yangming criticized the view that good and evil originate from human endowments and that materials are clean or dirty.He emphasized the need to break the acquired"selfishness"instead of changing the innate Qi.Whether it is"sincerity"or"nourishing Qi",the goal is to break selfish attachments and return to the"supreme good".
基金项目
国家社科基金项目(21BZX068)
贵州省哲学社会科学创新团队建设计划资助项目(CXTD2024004)
NETL
NSTL
万方数据