论泰州学派儒学叙事“事象”的原创性话语

目前泰州学派思想研究以儒学平民化、世俗化转向为主要对象，鲜少从民间讲学、以“事”行“道”的“道”叙事行为方面进行考察。要理解泰州学派民间儒学“道”叙事的原创性话语，需要借助概念——“事象”。因为泰州学派依托《大学》格物说，鼓倡以“身”为本，“身”参与进入“家国天下”连续体，而民间讲学的“道”叙事行为使人们面向这个世界并获得空间归属感，百姓日用也得以在叙事中敞开和呈现。所以“家国天下”乃空间叙事的“事象”，有别于历史叙事的家国同构和编年体时间叙事模式。它们既可指涉特定空间场所，也是具有形而上意味、虚实交融的空间之象。“事象”提供了理解中晚明民间叙事繁荣的思想基础。

On the Original Discourse of the Confucian Narrative Event Image of Taizhou School

At present, the ideological research of Taizhou School focuses on the popularization and secularization of Confucianism, and rarely examines the Tao narrative behavior of lecturing with things and Tao. In order to understand the original discourse of the Tao narrative of Taizhou School, we need to use the concept: event image. Because Taizhou School relies on the theory of The Great Learning, body enters the continuum of home, country and the world, and the Tao narrative behavior of folk lecturing enables the scholars to face the world and gain a sense of belonging in space, and the people can open and present it in the narrative for daily use. Therefore, home, country and the world is the event image of spatial narrative, which is different from the isomorphism of home and country and the chronological time narrative mode of historical narrative. They can not only refer to a specific space place, but also with metaphysical meaning, the integration of virtual and real space image.Event image provides the ideological basis for understanding the prosperity of folk narrative in the middle and late Ming dynasty.