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从朱子的“已发未发说”看阳明的“无善无恶心之体”
引用本文:田智忠.从朱子的“已发未发说”看阳明的“无善无恶心之体”[J].江苏大学学报(社会科学版),2010,12(2):15-19.
作者姓名:田智忠
作者单位:北京大学,哲学系,北京,100871
摘    要:阳明“无善无恶心之体”的提出,从表面上看来似乎在逻辑上与其多次强调“至善是心之本体”构成了矛盾。实际上,“无善无恶心之体”与儒家传统所讨论的“已发未发”问题有着内在的联系。阳明对“心体”的理解和对心、性、气的理解与朱子“喜怒哀乐未发谓之中”有着较大的不同,但也有相等同的一面,它凸显了心体与天理的一贯。阳明认为“无善无恶心之体”是和“至善”、“良知”、“天理流行”紧紧相关的,联系的中介即“未发之中”,而“无善无恶心之体”与“有善有恶意之动”则为一体之两面。

关 键 词:“未发说”  朱熹  王守仁  心之体

On Wang Shouren's Theory of "Neither Good nor Evil Mind" from the Perspective of Chu Hsi's Theory of "Emotions Shown or Latent"
Tian Zhizhong.On Wang Shouren''s Theory of "Neither Good nor Evil Mind" from the Perspective of Chu Hsi''s Theory of "Emotions Shown or Latent"[J].Journal Of Jiangsu University:Social Science Edition,2010,12(2):15-19.
Authors:Tian Zhizhong
Institution:Department of Philosophy/a>;Peking University/a>;Beijing 100871/a>;China
Abstract:Wang Shouren's theory of a mind neither good or evil seems to contradict in logic Chu Hsi's theory of emotions shown or latent,which he discussed time and again.In effect,Wang's theory of mind has inherent relations with the Neo-Confucian theory of emotions shown or latent.Wang's understanding of mind,nature and Qi,which brings out idea of the sameness of mind and natural law,has much in common with Chu Hsi's argument that it can be called Zhong(neutral) when emotions like happiness,anger,sadness are not sh...
Keywords:theory of emotions latent  Chu Hsi  Wang Shouren  mind  
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