王阳明对朱子天理思想的继承

王阳明虽以批评朱子起家，但也继承了朱子天理思想。在阐释良知时，阳明在相当程度上就是从天理的角度来说的；在天理、人欲之辨上，王阳明也承袭了朱子的基本立场。阳明对朱子天理思想的继承为良知的客观性、普遍性作出了有力论证，也带来了问题。首先，以天理为心之本体、为至善者，以人欲、私欲为恶，这看上去似乎没什么问题，但在“去得人欲，便识天理”的论调下，理与欲就处于非此即彼的关系中。如此，感性欲望的地位就不得独立，意义就不得彰显。其次，以超验的天理诠释良知，会使作为人内在成德根据的良知抽象化，从而使阳明心学陷入二重性的困境，在学理上有走向分化和破败的可能。

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Although Wang Yangming set up his mind by criticizing Zhu Zi, he also inherited Zhu Zi’s Tianli thought. Yangming explained conscience from the point of the thought of Tianli to a great extent and he also inherited Zhu Zi’s attitude to distinguishing Tianli and Renyu. Though Yangming’s inheritance made a great contribution to demonstrating the objectivity and the universality of conscience, it brought problems. First, there is no problem in treatingTianli as summum bonum and Renyu as evil. But the relationship of Li and Yu became either this or that in the argument of “extinguish Renyu. If so, the status of desire cannot become independent and its significance is not obvious. Second, it will make conscience transcendental when explaining conscience by abstract Tianli. This would also make Yangming’s theory fall into duality dilemma, and became divided and ruined