本文選題：儒學(xué)變遷 + 王學(xué)�。� 參考：《東北師范大學(xué)》2009年碩士論文

【摘要】： 嘉、隆、萬(wàn)三朝是王學(xué)最為興盛的時(shí)期,作為一名生于該時(shí)期的士大夫,張居正也受到王學(xué)潛移默化的影響。緣于早年受到佛教的影響,王門(mén)各派中,張居正與聶豹的歸寂派貌若契合。不過(guò),張居正所講的“心”,不同于王學(xué)所講的倫理意義上的“良知”。張居正從王學(xué)吸取更多的是一種不避毀怨、勇于自任的入世為官的態(tài)度。而且,張居正對(duì)王學(xué)有自己獨(dú)特的見(jiàn)解,他融入了“務(wù)實(shí)”和“修養(yǎng)”的概念,與聶豹所講的歸寂在思想走向上有根本不同,因此沒(méi)有落入歸寂派絕物棄智的虛空境地。嘉靖三十三年,張居正告假回鄉(xiāng),嘉靖三十九年復(fù)職。這六年在家的生活,使得張居正更加重視務(wù)實(shí)和修養(yǎng)的思想,開(kāi)始對(duì)學(xué)術(shù)界空疏的弊端展開(kāi)批判。然而,隨著張居正進(jìn)入政治權(quán)力中心,成為政治統(tǒng)治者,他對(duì)學(xué)術(shù)態(tài)度更多是從政治統(tǒng)治的角度出發(fā)。王守仁從祀一事最早表明了這一點(diǎn)。 王學(xué)在王守仁身后有三種流變,第一種是隨心所欲的自然主義的萌動(dòng)和泛濫,導(dǎo)致學(xué)術(shù)從學(xué)理上沖決儒學(xué)的基本規(guī)范,消解對(duì)于規(guī)范的認(rèn)真恪守;二是師道精神的復(fù)興,這極易使得士人對(duì)官方意識(shí)形態(tài)進(jìn)行挑戰(zhàn)與批判;三是狂俠行為的活躍,使得對(duì)官方的挑戰(zhàn)與批評(píng)思想轉(zhuǎn)化為各種現(xiàn)實(shí)的行動(dòng)。王門(mén)后學(xué)的學(xué)術(shù)精神與張居正“尊主權(quán)、一號(hào)令”的改革理念有著根本沖突。因而,張居正引入易于控制士人思想的意識(shí)形態(tài)化的官方程朱理學(xué),展開(kāi)了對(duì)王學(xué)影響下的學(xué)術(shù)界的改造。張居正改革手段由漸進(jìn)轉(zhuǎn)為激進(jìn),其中“奪情”是重要轉(zhuǎn)折點(diǎn)。何心隱之死則是張居正禁學(xué)措施中的一個(gè)極端事例。
[Abstract]:As a scholar born in that period, Zhang Juzheng was influenced by Wang School. Because of the influence of Buddhism in the early years, Zhang Juzheng and Nietao's style of returning to silence were in accord with each other. However, Zhang Juzheng's "heart" is different from the ethical "conscience" of Wang Xue. Zhang Juzheng draws more from Wang's learning is a kind of attitude that does not avoid ruining and rancor, dares to become an official after joining the WTO. Moreover, Zhang Juzheng has his own unique opinion on Wang Xuehe, he melts into the concepts of "pragmatism" and "accomplishment", which is fundamentally different from the thought trend of Nie Bao, so he did not fall into the void of "returning to silence" and abandoning wisdom. Jiajing 33 years, Zhang Juzheng false return home, Jiajing 39 years reinstatement. These six years of life at home make Zhang Juzheng pay more attention to pragmatism and self-cultivation, and begin to criticize the empty and thinning of academic circles. However, as Zhang Juzheng entered the center of political power and became a political ruler, his academic attitude was more from the perspective of political domination. Wang Shouren from the worship of the first show of this point. Behind Wang Shouren, Wang Xue has three kinds of changes. The first is the sprouting and flooding of naturalism as he wishes, which leads to the academic determination of the basic norms of Confucianism and dispels the serious adherence to the norms. The second is the revival of the spirit of teachers and Taoism. It is easy for scholars to challenge and criticize the official ideology, and the third is the activity of mania, which turns the challenge and criticism of the official into various practical actions. There is a fundamental conflict between the academic spirit of Wang Men and Zhang Juzheng's reform idea of respecting sovereignty and the first order. Therefore, Zhang Juzheng introduced the official Neo-Confucianism, which is easy to control the ideology of the scholars, and carried out the reform of the academic circles under the influence of Wang Xue. Zhang Juzheng reform means from gradual to radical, among them, "seize sentiment" is an important turning point. He Xinyin's death is an extreme example of Zhang Juzheng's ban on learning.
【學(xué)位授予單位】：東北師范大學(xué)
【學(xué)位級(jí)別】：碩士
【學(xué)位授予年份】：2009
【分類(lèi)號(hào)】：K248

【引證文獻(xiàn)】

相關(guān)博士學(xué)位論文 前1條

1 馮明;張居正改革群體研究[D];華中師范大學(xué);2011年

相關(guān)碩士學(xué)位論文 前1條

1 張思;張居正賦稅改革思想及其法律實(shí)踐[D];黑龍江大學(xué);2011年

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本文編號(hào)：1874758