| 章学诚“六经皆史”与阳明“五经皆史”之关系探究——兼论礼制儒学与心性儒学 |
| |
| 引用本文： | 贾庆军徐,厦.章学诚“六经皆史”与阳明“五经皆史”之关系探究——兼论礼制儒学与心性儒学[J].宁波大学学报(人文科学版),2017,0(1):10-19. |
| |
| 作者姓名： | 贾庆军徐 厦 |
| |
| 作者单位： | (宁波大学 人文与传媒学院,浙江 宁波 315211) |
| |
| 摘 要： |
|
| 关 键 词： | - |
- |
| |
| -.-[J].Journal of Ningbo University(Liberal Arts Edition),2017,0(1):10-19. |
| |
| Authors: | - |
| |
| Abstract: | Zhang Xue-cheng’s theory that “six Confucian classics are all historical works” was based on his theory of Dao which can be categorized into three levels: the Dao of producing everything, the Dao of managing things as indicated by Zhou Gong, and the Dao of Confucius as recorded in the classics. Zhang Xue-cheng preferred to the Dao at the second level. His theory that “six Confucian classics are all historical works” is the backtracking of the Dao of third level to the Dao of second level. Zhang Xue-cheng’s theory that “six Confucian classics are all historical works” is different from Wang Yang-ming’s theory that “five Confucian classics are all historical works”. Zhang Xue-cheng is the successor of Zhu xi but not of Wang Yang-ming |
| |
| Keywords: | Zhang xue-cheng Wang yang-ming Six Confucian Classics are all Historical Works Five Confucian Classics are all Historical Works Dao |
|
| 点击此处可从《宁波大学学报(人文科学版)》浏览原始摘要信息 |
|
点击此处可从《宁波大学学报(人文科学版)》下载全文 |
