本文關鍵詞： 袁甫 《蒙齋中庸講義》 中庸 誠 慎獨　出處：《湖南大學》2016年碩士論文　論文類型：學位論文

【摘要】：袁甫是陸九淵的再傳弟子,其《蒙齋中庸講義》是《四庫全書》四書類中,唯一一部現(xiàn)存的陸門學派的著作。袁氏認為《中庸》一書“無一語非中庸,無一語非性命”,且“天命之謂性”是全書的總綱。所以在《中庸》首章中,他主要對“天命之謂性”一語進行了討論,得出性不離命、命不離性的結論。此外,袁氏秉承陸九淵心學宗旨,由性和命不分離引申出性、命所包含的內容也是“本心”所固有的。天命之性、“本心”在袁甫看來本就是一體的、同一的。對“中庸”的解釋,袁甫也彰顯著心學的特色。他用“不差”來解釋“中”,不僅表達“不偏”、“無過不及”的意思,還包括“一念不差”的含義。對于“已發(fā)未發(fā)”的闡釋,在楊簡不同意用“已發(fā)未發(fā)”之名時,袁甫卻能夠承認這種區(qū)別,而又將已發(fā)未發(fā)合于“一”,填補了心學一派在已發(fā)未發(fā)關系上的討論。袁甫忠于《中庸》原文,從“鬼神”處開始對“誠”的討論,也正是從此處引申出“實理”,以解釋“誠”。此外,他還敘述了“實”不能完全地表達“誠”的原因所在,同時還深入地探討了“誠”和“性”的關系。最后,在陸九淵“成己成物”思想的基礎上,袁甫將“成己”、“成物”視為一體,得出成己自然就能成物,所以沒有先后之分的結論,顯現(xiàn)了陸學在此方面的特點。在對“慎獨”的討論中,尤其是解釋“獨”的言論,袁甫發(fā)別人所未發(fā)。他對“獨”的解釋由“念”引出,并從本體的角度加以詮釋,明顯不同于朱子的“人所不知而己所獨知”。在當時可以說獨樹一幟,與三百年后的劉宗周“慎獨”思想相契�！睹升S中庸講義》主要以心學的宗旨來詮釋《中庸》,顯示了陸九淵一派在《中庸》思想方面的特色。此外,他的思想還受到了朱子一派的影響�？偟膩碚f,袁甫對《中庸》中的“中”、“已發(fā)未發(fā)”、“慎獨”的理解頗有心得,在這些方面可以說是“自成一家之言”,對今人研究《中庸》具有參考價值。
[Abstract]:Yuan Fu is a disciple of Lu Jiuyuan's repreaching, his "Mengzhai Zhongyue Lecture" is the only existing Lumen school's work in the "Siku Guanshu". Yuan thinks that "the mean" is not a word of the mean. "No word is not life", and "the fate of the nature" is the general outline of the book. So in the first chapter of the mean, he mainly discusses the phrase "the nature of the destiny", and draws the conclusion that the nature does not depart from the life. In addition, Yuan adheres to Lu Jiuyuan's philosophy of psychology, which is derived from nature and life, and the content of life is inherent in the "original heart". In Yuan Fu's view, the "original heart" is one and the same. To the interpretation of the "mean", Yuan Fu also shows the characteristics of the study of the mind. He uses "not bad" to explain "middle", not only to express "not biased". The meaning of "nothing is too much" also includes the meaning of "one thought is not bad." when Yang Chien disagreed with the explanation of "has not been sent," Yuan Fu was able to admit this distinction when he did not agree to use the name "has not been issued." In turn, it has not been issued to the "one", filling the discussion on the relationship between the Xin-Xue School and the school. Yuan Fu was loyal to the original "the mean" and began the discussion of "sincerity" from the "ghosts and gods". It is from here that the "truth" is derived to explain the "sincerity". In addition, he also describes the reason why the "truth" cannot fully express the "sincerity". Finally, on the basis of Lu Jiuyuan's thought of "forming one's own things", Yuan Fu regards "forming oneself" and "becoming things" as a whole, and then comes to a conclusion that one can naturally become things. Therefore, there are no successive conclusions, showing the characteristics of terrestrial science in this respect. In the discussion of "cautious independence", especially in the interpretation of "independence" remarks. Yuan Fufa's interpretation of "independence" was derived from "thought" and interpreted from the angle of ontology, which was obviously different from Zhu Zi's "people do not know and have their own knowledge". At that time, it could be said to be unique. It is consistent with Liu Zongzhou's thought of "cautious independence" 300 years later. "the Lecture of the Middle mean of Mongolian Zhai" mainly interprets "the mean" with the aim of heart study, which shows the characteristics of Lu Jiuyuan's school of thought in "the mean". His thoughts were also influenced by Zhu Ziyi's school of thought. Generally speaking, Yuan Fu's understanding of the "middle", "no" and "cautious independence" in "the mean" was quite insightful. In these respects, it can be said that it is "a word of one's own family", which has reference value for the study of the Golden mean.
【學位授予單位】：湖南大學
【學位級別】：碩士
【學位授予年份】：2016
【分類號】：B222.1

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1 郭超;袁甫《蒙齋中庸講義》研究[D];湖南大學;2016年

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