《宋元学案》视域下湖湘学派的源流及其诠释——以胡安国、胡寅、胡宏、张栻为中心

《宋元学案》编纂者梳理了湖湘学派的发展源流,厘清了胡安国作为二程私淑弟子及孙复再传弟子的师承关系及其理学与春秋学的渊源。黄宗羲基于儒佛根本理论差异在于是否承认天理的观点,批评了胡寅基于表面现象的佛教批判,又从性、心、工夫3个方面反驳了朱熹对《知言》的批判,指出胡宏的性无善恶说是指作为本体的善性,避免了将善恶混在的气质之性混入义理之性中,胡宏以心属已发的观点出自程颐早年的未定之说,胡宏察识本心发出的端倪而后容易下涵养工夫的观点与程颢的识仁说一致。编纂者基于心学立场推崇张栻较朱熹更早重视涵养工夫,批评其向外穷理的“集义”说,又肯定了湖湘学派以察识日常生活中本心流行的端倪作为体认仁体之方法的宗旨。

Origins and Explanation of Hu Xiang School in View of Song Yuan Xue An

The writers of Song Yuan Xue An tease the developing origins of Hu Xiang School,and makes clear Hu Anguo''s succession relations as Er Cheng''s disciple who has not taken lessons directly under the master himself and Sun Fu''s pass disciple and the academic sources of his Neo-Confucianism and ChunQiu Theory.Huang Zongxi,based on the view of fundamental theoretical difference lying in heavenly principles,criticized Hu Yin''s criticism of buddhism on account of superficial phenomenon,and contradicted Zhu Xi''s critique on Zhi Yan on account of nature and mind and effort,and pointed out Hu Hong''s nature of no good or evil is agreeableness as noumenon,and avoided sneaking postnate human nature into innate human nature,and pointed out Hu Hong''s viewpoint of regarding mind belong to states after feelings are aroused is coincident with Cheng Yi''s undecided viewpoint at an early age,and pointed out Hu Hong''s viewpoint of cognizancing inkling given out from conscience and then easy to concentrate one''s efforts is coincident with Cheng Hao''s recognition of benevolence.The writers respected Zhang Shi''s earl attention to self-restraint realization,and criticized Zhang Shi''s full of morality of probing the principle outward,and affirmed Hu Xiang School''s keynote thought of cognizance in inkling given out from conscience in daily life as the way of realizing body of benevolence on account of Wang Yangming''s position.