本文選題：陽明 + 心學(xué)　； 參考：《山東大學(xué)》2017年博士論文

【摘要】：陽明心學(xué)具有維護(hù)前現(xiàn)代觀念與敞開現(xiàn)代性可能性之兩面性。這表現(xiàn)在:一方面,陽明心學(xué)是竭力維護(hù)三綱五常、忠孝一體等帝國價(jià)值觀及其相應(yīng)制度規(guī)范的儒學(xué);另一方面,陽明心學(xué)又是衍生出引領(lǐng)中國早期啟蒙思潮之學(xué)術(shù)流派的儒學(xué),是為20世紀(jì)現(xiàn)代新儒學(xué)理論建構(gòu)提供主要思想資源的儒學(xué),是在近代中國及亞洲其他地區(qū)改革、革命活動中最受追捧的儒學(xué)。關(guān)于陽明心學(xué)所表現(xiàn)出的與現(xiàn)代性相關(guān)聯(lián)的種種現(xiàn)象以及陽明心學(xué)所蘊(yùn)含的與現(xiàn)代性觀念相近似的觀念,以往學(xué)者均有較多的研究。但以往研究存在的問題是:(1)沒能深入考察現(xiàn)代性的內(nèi)涵及其觀念架構(gòu),以致在陽明心學(xué)與現(xiàn)代性觀念的比較研究中,對現(xiàn)代性觀念理解不準(zhǔn)確,且沒有厘清陽明心學(xué)中的觀念與現(xiàn)代性觀念在"相似"背后的根本區(qū)別。(2)沒能集中考察陽明所生活的明代中期新舊兩種生活方式之交錯(cuò)、沖突及其對陽明心學(xué)之兩面性的影響。(3)沒能揭示陽明心學(xué)在主體性哲學(xué)建構(gòu)上的內(nèi)在矛盾或不徹底性,因而無法指出其具有兩面性的理論根源。(4)沒能詳細(xì)探討陽明心學(xué)之現(xiàn)代性可能性的充分開展對宋明道學(xué)理論范式的顛覆性影響�；谏鲜鰡栴},本文展開如下研究:一、深入探究現(xiàn)代性的內(nèi)涵及其基本觀念架構(gòu)。關(guān)于現(xiàn)代性的內(nèi)涵,不同的學(xué)者有不同的認(rèn)識。有的學(xué)者將現(xiàn)代性看做現(xiàn)代現(xiàn)象背后的單一本質(zhì),有的學(xué)者將現(xiàn)代性看做現(xiàn)代現(xiàn)象的諸多特性,還有的學(xué)者將現(xiàn)代性看做構(gòu)成現(xiàn)代現(xiàn)象的基本觀念。本文認(rèn)為,現(xiàn)代現(xiàn)象沒有單一的本質(zhì),它只是諸多觀念湊泊在一起所體現(xiàn)的樣態(tài)。在構(gòu)成現(xiàn)代現(xiàn)象的諸多觀念中,有一些是不可或缺的基礎(chǔ)性觀念——這些觀念未必都是近代以來新產(chǎn)生的觀念,它們按照一定的方式結(jié)合在一起,就表現(xiàn)出了現(xiàn)代性的基本特征。所以,現(xiàn)代性不是某一個(gè)觀念可以代表的,它是通過特定的觀念架構(gòu)呈現(xiàn)的。本文通過西方主流啟蒙哲學(xué)探究現(xiàn)代性的基本架構(gòu),但亦注意到西方現(xiàn)代性觀念架構(gòu)存在的問題,并不完全以西方啟蒙時(shí)代所建立的現(xiàn)代性模式為終極標(biāo)準(zhǔn)。西方主流的啟蒙哲學(xué)是以理性為現(xiàn)代性基礎(chǔ)觀念,以個(gè)體、自由、平等為現(xiàn)代性基本觀念,建構(gòu)起現(xiàn)代性基本架構(gòu)的。但經(jīng)過后現(xiàn)代主義者和一些情感主義者的反思,我們發(fā)現(xiàn),這樣的現(xiàn)代性架構(gòu)存在嚴(yán)重的問題,它最終會導(dǎo)致對個(gè)體的束縛和壓制,會走向啟蒙價(jià)值的反面。經(jīng)過深入分析,本文認(rèn)為,西方現(xiàn)代性架構(gòu)的根本問題在于對情感之基礎(chǔ)地位的忽視。事實(shí)上,現(xiàn)代性觀念的建構(gòu)有其情感基礎(chǔ),并且情感應(yīng)居于比理性更優(yōu)先的地位。由此,本文得出一種比西方現(xiàn)代性架構(gòu)更為健康的現(xiàn)代性架構(gòu)模式:(?)在上圖中,情感和理性是現(xiàn)代性基礎(chǔ)觀念,個(gè)體、自由、平等是現(xiàn)代性基本觀念。其中,情感是現(xiàn)代性觀念建構(gòu)的動力源泉,理性是現(xiàn)代性觀念建構(gòu)的實(shí)現(xiàn)工具,個(gè)體是現(xiàn)代性觀念的主體載體,自由是現(xiàn)代個(gè)體的根本屬性,平等是現(xiàn)代個(gè)體間的根本關(guān)系�？梢�,所謂現(xiàn)代性觀念架構(gòu),實(shí)質(zhì)是對現(xiàn)代人的基本理解。當(dāng)然,現(xiàn)代人對自身的一切理解,都淵源于現(xiàn)代生活方式。二、集中考察明代中期的社會生活狀況及其對陽明心學(xué)的影響正如黃玉順?biāo)f,生活是一切的大本大源。陽明心學(xué)所具有的維護(hù)前現(xiàn)代價(jià)值和敞開現(xiàn)代性可能性的兩面性,實(shí)質(zhì)是對當(dāng)時(shí)社會生活狀況的反映。周代以來,中國社會經(jīng)歷了兩次大轉(zhuǎn)型:一次是王權(quán)列國時(shí)代向大一統(tǒng)帝國時(shí)代的轉(zhuǎn)型,這次轉(zhuǎn)型大約開始于春秋時(shí)期;一次是帝國時(shí)代向民權(quán)時(shí)代的轉(zhuǎn)型,根據(jù)學(xué)者們的研究,這次轉(zhuǎn)型最早可以追溯到帝國時(shí)代后期,即唐宋之際。從宋到清,中國的商品經(jīng)濟(jì)和市民生活方式出現(xiàn)了兩次發(fā)展高峰,一次是南宋,一次是明代中晚期。王陽明生活的時(shí)代,正是中國社會第二次大轉(zhuǎn)型(或現(xiàn)代性轉(zhuǎn)型)的第二次發(fā)展高峰來臨前夕。此時(shí),雖然商品經(jīng)濟(jì)獲得了一定的發(fā)展,人們的生活方式也有了一定的轉(zhuǎn)變,但新生力量在各方面都小于前現(xiàn)代力量。王陽明作為這一時(shí)期的賢者,在貶謫龍場以后,性情逐漸由張狂轉(zhuǎn)向中道。因此他能夠?qū)⒆约旱谋菊嫔罡形蚣炔槐Ｊ匾膊患みM(jìn)的呈現(xiàn)到學(xué)術(shù)活動中,使他的心學(xué)思想如實(shí)的反映當(dāng)時(shí)的社會生活狀況。正因如此,陽明心學(xué)才出現(xiàn)了維護(hù)傳統(tǒng)觀念與包容新生事物的兩面性,并且由于新舊兩種生活方式在實(shí)力上的差距,陽明心學(xué)雖然努力包容新生的現(xiàn)代性因素,但本質(zhì)上依然是維護(hù)前現(xiàn)代觀念的儒學(xué)。三、探討陽明心學(xué)開展出現(xiàn)代性觀念的可能性,并揭示其兩面性的理論根源由于對新生現(xiàn)代性因素的包容,陽明心學(xué)敞開了現(xiàn)代性的可能性。這表現(xiàn)在:陽明心學(xué)將外在的天理攝入個(gè)人的本心,許諾普通個(gè)人亦可以擁有純粹的良知體驗(yàn),從而為個(gè)體主體性的張揚(yáng)提供了可能。由于良知是一切是非判斷的根據(jù),是至善的準(zhǔn)則,是行為的頭腦,因此個(gè)人可以完全依照自己的良知去行事,不必服從任何外在的權(quán)威,這為現(xiàn)代性自由觀念的開展提供了可能。陽明心學(xué)承認(rèn)每個(gè)人的良知本來都是圓滿俱足、凡圣無別的,因此每個(gè)人的人格原本沒有高低貴賤之分;在現(xiàn)實(shí)的社會分工中,陽明主張"四民異業(yè)而同道",反對行業(yè)歧視;這為現(xiàn)代性平等觀念的開展提供了可能。陽明心學(xué)雖然沒有強(qiáng)調(diào)理性的作用,但其中蘊(yùn)含著理性主體性,因?yàn)榱贾^念本身蘊(yùn)含著天理——價(jià)值理性,良知的實(shí)現(xiàn)需要理智的運(yùn)用和知識的學(xué)習(xí)——工具理性,這為人們正視理性的地位提供了可能。陽明心學(xué)敢于"以情證性"、不反對"稱愛為仁",注重情感的價(jià)值,為人們正視本真情感的地位提供了可能。陽明心學(xué)之所以具有上述可能性,根本原因在于,它實(shí)現(xiàn)了儒家哲學(xué)由以理學(xué)為代表的客體性形而上學(xué)向以心學(xué)為代表的主體性形而上學(xué)的轉(zhuǎn)變。在這方面,陽明心學(xué)比象山心學(xué)和甘泉心學(xué)都更為徹底。但是,若與西方近代主體性形而上學(xué)相比,陽明心學(xué)并不是徹底的主體性形而上學(xué)。陽明雖許諾個(gè)人本心、良知的可靠性,但良知的可靠性依然在理想主體(圣賢)與普通主體(常人)之間徘徊,他并未將良知的可靠性真正落實(shí)到現(xiàn)成的普通人心。良知安置上的搖擺不定,使得陽明心學(xué)一方面可以提高圣賢、天理的權(quán)威,維護(hù)前現(xiàn)代價(jià)值觀,另一方面又可以張揚(yáng)個(gè)人的主體性,為現(xiàn)代性的開展提供可能。但這兩個(gè)方面在理論上并不能夠同時(shí)開展,這是陽明心學(xué)本身內(nèi)在的矛盾。若欲解決此矛盾,真正開展出現(xiàn)代性基本觀念,必須對陽明心學(xué)的理論架構(gòu)進(jìn)行改造。四、考察陽明心學(xué)現(xiàn)代性可能性的后世開展及其對宋明道學(xué)的影響在儒學(xué)史上,由陽明心學(xué)所引出或激發(fā)的現(xiàn)代性實(shí)現(xiàn)方案——落實(shí)陽明心學(xué)現(xiàn)代性可能性的方案——主要有三種,即泰州學(xué)派"惟情為本"的激進(jìn)主義方案,明清之際顧炎武、黃宗羲、王夫之"情感與理性相即"的折中主義方案,以牟宗三等為代表的現(xiàn)代新儒家之"以先天德性主宰理性"的保守主義方案。作為陽明后學(xué),泰州學(xué)派大膽改造了師說,主張"良知現(xiàn)成",從而解決了陽明心學(xué)的內(nèi)在矛盾,將圓滿的良知真正落實(shí)到現(xiàn)成的人心。正因如此,泰州學(xué)派真正建構(gòu)起徹底的主體性哲學(xué),并對現(xiàn)代性觀念的建構(gòu)做了初步嘗試。泰州學(xué)派提出了蘊(yùn)含現(xiàn)代性個(gè)體、自由、平等觀念的訴求,但這些觀念和訴求并沒有以冷靜的、較強(qiáng)的體系性的方式表述出來。因?yàn)樘┲輰W(xué)派用以建構(gòu)現(xiàn)代性基本觀念的基礎(chǔ)只是情感,他們是就著情感的涌動來表達(dá)自己的訴求和見解的。由于沒有充分重視理性的作用,其訴求和見解的表達(dá)顯得過于沖動和叛逆。由于肯認(rèn)現(xiàn)成良知,宋明道學(xué)的核心問題——工夫論或修養(yǎng)論——被消解,儒學(xué)的核心問題轉(zhuǎn)移到倫理道德、制度規(guī)范之合法性的探討;由于注重情感,以情感為基礎(chǔ)校準(zhǔn)、更新"天理"的內(nèi)涵,形而上之天理的優(yōu)先性被否定,宋明道學(xué)的根基被動搖。因此,泰州學(xué)派對陽明心學(xué)現(xiàn)代性可能性的落實(shí),客觀上造成了宋明道學(xué)理論范式的顛覆。泰州學(xué)派的"惟情主義"遭到了明清之際顧、黃、王三大儒的批評。為了撥亂反正,三大儒注重理性,提倡實(shí)事求是的學(xué)術(shù)研究方法,側(cè)重制度規(guī)范的建構(gòu),提出了一系列具有現(xiàn)代性意義的制度原理和制度規(guī)范,使儒家的現(xiàn)代性觀念建構(gòu)得到了進(jìn)一步的開展。但由于三大儒對情感與理性關(guān)系的認(rèn)識,本質(zhì)上是一種"折中主義",即認(rèn)為兩者同等重要、相互制約,因而沒有凸顯情感的優(yōu)先地位(也因此沒能正視理性應(yīng)有的地位),沒能充分肯認(rèn)個(gè)體主體性,這限制了他們在現(xiàn)代性觀念建構(gòu)上的進(jìn)一步突破。在西學(xué)東漸的形勢下,以牟宗三等為代表的心學(xué)派現(xiàn)代新儒家全面接受現(xiàn)代性,試圖以儒家心學(xué)、特別是陽明心學(xué)為本開出科學(xué)與民主,實(shí)現(xiàn)儒學(xué)與現(xiàn)代性的接榫。他們真正肯定了理性的作用,實(shí)現(xiàn)了儒家哲學(xué)的理性化、形式化,但并沒有在根本上改變宋明道學(xué)的道德形而上學(xué)架構(gòu)——依然保留了先天德性的絕對優(yōu)先性。因此,他們實(shí)現(xiàn)陽明心學(xué)現(xiàn)代性可能性的方案,乃是一種保守主義方案。由于對陽明心學(xué)理論架構(gòu)的保守,牟宗三等現(xiàn)代新儒家的形而上學(xué)與現(xiàn)代性的形而下學(xué)之間存在著不可彌平的鴻溝,因而無法為現(xiàn)代性觀念建構(gòu)提供充分的動力。五、探討陽明心學(xué)現(xiàn)代性可能性的呈現(xiàn)及其后世開展的啟示陽明心學(xué)現(xiàn)代性可能性的呈現(xiàn)及其引出、激發(fā)的三種不成功的現(xiàn)代性實(shí)現(xiàn)方案,為儒學(xué)的現(xiàn)代化提供了如下啟示:儒學(xué)的現(xiàn)代化,需要以生活為一切觀念建構(gòu)的本源,需要走出宋明道學(xué)的理論范式,需要厘清情感與理性的關(guān)系。換句話說,需要以超越或非宋明道學(xué)理論范式的方式,重新認(rèn)識人的心靈,重新思考人類心靈與生活、與人的主體性之間的關(guān)系,重新探索個(gè)體心靈內(nèi)部各功能之屬性及其關(guān)系以及個(gè)體心靈與倫理、政治觀念之關(guān)聯(lián),等等:即需要建構(gòu)一種新型儒家心靈哲學(xué)。
[Abstract]:On the one hand, Yangming's heart learning is a Confucianism that tries to maintain the three outlines, the loyalty and the filial piety as a whole, and the corresponding institutional norms. On the other hand, Yangming's heart study is a Confucian school that derives the academic schools that lead the early Enlightenment trend of China. Confucianism, which provides the main ideological resources for the construction of the theory of Modern Neo Confucianism in the twentieth Century, is the most popular Confucianism in modern China and other regions of Asia, which is the most sought after in the revolutionary activities. There are many scholars in the past, but the problems that existed in the past are: (1) we can not thoroughly examine the connotation and conceptual framework of modernity so that the understanding of the modern concept is inaccurate in the comparative study of Yangming's heart learning and the modern concept, and does not clarify the roots behind the "similarity" between the concepts of Yang Mingxin and the concept of modernity. This difference (2) failed to focus on the interlacing of the new and old two ways of life in the middle Ming Dynasty of the Ming Dynasty, the conflict and its influence on the dual nature of Yangming's heart study. (3) failed to reveal the internal contradictions and incompleteness of Yangming's philosophy in the construction of the subjective philosophy, so it can not be pointed out that it has two sides of the theoretical root. (4) it can not be explored in detail. To discuss the subversive influence of the modern possibility of Yang and Ming's modernity on the theoretical paradigm of the song and Ming Daoism. Based on the above questions, the following research is carried out in this paper: first, to explore the connotation of modernity and its basic conceptual framework. On the connotation of modernity, different scholars have different understanding. As the single essence behind the elephant, some scholars regard modernity as the many characteristics of the modern phenomenon, and the scholars regard modernity as the basic concept of the modern phenomenon. This article holds that the modern phenomenon has no single essence, it is only the pattern that many ideas have gathered together. In many ideas that constitute the modern phenomenon, there is one Some of the basic concepts are indispensable - these concepts are not necessarily new concepts since modern times. They are combined in a certain way and show the basic characteristics of modernity. Therefore, modernity is not represented by a certain concept, it is presented through a specific conceptual framework. This article is through the Western Lord. The philosophy of flow enlightenment explores the basic structure of modernity, but also notes that the existing problems in the western modern concept structure are not the ultimate standard for the modernity model established in the Western Enlightenment era. The western mainstream enlightenment philosophy is the basic concept of modernity as the foundation of modernity, the basic concept of modernity as individual, freedom and equality, and the construction of the basic concept of modernity. The basic architecture of modernity. But through the reflection of the postmodernists and some emotionally, we find that such a modern structure has a serious problem. It will eventually lead to the restraint and suppression of the individual, and it will go back to the opposite of the enlightenment value. After in-depth analysis, the fundamental problem of the Western modernity structure is that it is the fundamental problem of the western modernity structure. In fact, the construction of the concept of modernity has its emotional foundation, and the emotion should be more priority than rationality. Thus, this article draws a modern architecture model which is healthier than the western modern architecture: (?) in the above picture, emotion and reason are the basic concepts of modernity, individual, freedom, equality. It is the basic concept of modernity. Among them, emotion is the power source of modern concept construction, reason is the realization tool of modern concept construction, individual is the main carrier of modern concept, freedom is the fundamental attribute of modern individual, equality is the fundamental relationship of modern individual. Of course, all the modern people's understanding of themselves originates from the modern way of life. Two, to focus on the social life in the middle of the Ming Dynasty and its influence on the study of Yangming's heart, as Huang Yushun said, life is the great source of everything. The modern value of protection and the possibility of opening up modernity in Yangming's heart study are two. Face nature, in essence, is a reflection of the social life situation at that time. Since Zhou Dai, the Chinese society experienced two great transformations: once the transition from the times of the king power to the era of the great empire, the transformation began in the spring and Autumn period; once the transition from the Empire to the civil rights era, according to the scholars' research, the transformation was the earliest. From the song to Qing Dynasties, the commodity economy and the way of living of the citizens appeared two times from the song to the Qing Dynasty. One was the Southern Song Dynasty and the second was the middle and late Ming Dynasty. The time of Wang Yangming's life was the eve of the second peak of the second great transformation of Chinese Society (or the transformation of modernity). The commodity economy has gained a certain development, and people's way of life has also changed, but the new forces are less than the pre modern forces in all aspects. As a wise man of this period, Wang Yangming has gradually turned from wild to the middle after the demotion of the dragon field. Therefore, he can make his true life neither conservative nor radical. It was presented to the academic activities, which made his thoughts reflect the social life of the time. For this reason, Yang Ming's heart learned the dual nature of maintaining the traditional ideas and containing the new things, and because of the gap in the strength of the new and old two ways of life, Yang Ming's heart study endeavours to contain the new modernity factor, but In essence, it is still a Confucianism for the maintenance of the former modern concept. Three, the possibility of Yang Ming's development of the generation of the generation concept is discussed, and the theoretical roots of the two sides are due to the inclusion of the new modernity factors and the possibility of Yangming's heart learning to open the modernity. The ordinary individual can also have a pure conscience experience, which provides the possibility of the publicity of the individual's subjectivity. As the conscience is the basis of all non judgment, the rule of the supreme good, the mind of the act, the individual can do it completely according to his conscience, without taking any external authority, which is the concept of freedom of freedom. It is possible to carry out it. In Yangming's heart, he admitted that everyone's conscience was originally complete, and that every man had nothing else, so each person's personality had no high and low grades; in the actual social division of labor, Yangming advocated "four people with different jobs" and opposed industry discrimination, which provided a possibility for the development of the concept of equality of modernity. Although it does not emphasize the function of reason, it contains the rational subjectivity, because the idea of conscience itself contains the nature of nature - value rationality, the realization of conscience needs rational use and knowledge learning - tool rationality, which provides the ability to face the status of reason. "Love for benevolence", paying attention to the value of emotion, provides the possibility for people to face the status of true feelings. The reason why Yang Ming's heart study has the above possibility is that it realizes the transformation of the Confucian philosophy from the object metaphysics represented by Neo Confucianism to the Subjective Metaphysics represented by the heart learning. In this respect, Yangming's heart learning is compared. However, compared with the modern western Subjective Metaphysics, Yang Ming's heart learning is not a complete metaphysics. Although Yangming promises his personal heart and the reliability of conscience, the reliability of Yangming is still wandering between the ideal subject (Sheng Xian) and the ordinary subject (the ordinary person), and he does not know the conscience of his conscience. On the one hand, Yangming's mind can improve the authority of the sages and the nature, maintain the pre modern values, and on the other hand, we can open up the individual's subjectivity and provide the energy for the development of modernity. However, these two aspects can not be opened at the same time in theory. Exhibition, this is the inner contradiction of Yangming's heart learning. If we want to solve this contradiction and truly develop the basic concept of generation, we must reform the theoretical framework of Yangming's heart study. Four, to investigate the future development of the possibility of Yangming's modern nature and its influence on the Taoism of the song and Ming Dynasties in the history of Confucianism, the modernity LED or inspired by Yangming's heart study. The realization scheme - the plan to implement the possibility of the modernity of Yangming's Psychology - there are three main types, namely, the radicalism of the Taizhou school, the "only love based", the compromise scheme of Gu Yanwu, Huang Zongxi and Wang Fuzhi "emotion and reason" in the Ming and Qing Dynasties, and the modern Neo Confucianism, which is represented by Mou Zongsan as "dominating reason with congenital virtue" The conservatism scheme, as the study of Yangming Dynasty, the Taizhou school boldly reformed the teacher's theory and advocated the "ready-made conscience", thus solving the inner contradiction of Yangming's heart study and implementing the perfect conscience to the ready-made people. For this reason, the Taizhou school has truly constructed a thorough subjective philosophy and made a preliminary attempt on the construction of the concept of modernity. The Taizhou school has put forward the appeal of the concept of modernity, freedom and equality, but these ideas and demands are not expressed in a cool, strong and systematic way. Because the foundation of the Taizhou school to construct the basic concept of modernity is only emotion, and they express their own demands and views with the surge of emotion. Due to the lack of full attention to the function of reason, the expression of its appeal and opinion appears to be too impulsive and rebellious. The core issues of the Taoist learning of the song and Ming Dynasties, the theory of labor or the theory of self-cultivation, were disintegrated and the core issues of Confucianism were transferred to the ethics and the legitimacy of the institutional norms. The basic calibration, the renewal of the connotation of "Tianli", the priority of the metaphysical nature of the nature of the metaphysics were negated, and the foundation of the Taoism of the song and Ming Dynasties was shaken. Therefore, the implementation of the possibility of the modernity of the Yangming School of Taizhou school objectively resulted in the subversion of the Taoist theoretical paradigm of the song and Ming Dynasties. The "oooism" of the Taizhou school was criticized by the Ming and Qing Dynasties, Huang and the three great Confucianism of Wang. In order to get rid of the chaos, the three Confucianism pays attention to rationality and advocates the academic research method of seeking truth from facts and emphasizes the construction of institutional norms. It puts forward a series of institutional principles and regulations with modern significance, which makes the construction of the Confucian modernity further developed. But because of the understanding of the relationship between emotion and reason, the three Confucian scholars have the understanding of the relationship between emotion and reason. Quality is a kind of "compromise", that is to think that both are equally important and mutually restrictive, so they do not highlight the priority of emotion (and therefore can not face the proper position of reason), not fully recognize the individual subjectivity, which limits their further breakthrough in the construction of modern concepts. In the context of Western learning, Mou Zongsan, etc. The modern Neo Confucianism of the representative school of heart is fully accepted by the modern Neo Confucianism, trying to draw out the tenon of Confucianism and modernity based on Confucianism, especially the Yangming theory of heart. They truly affirm the role of rationality and realize the rationalization and formalization of Confucian philosophy, but have not fundamentally changed the moral form of the song and Ming Taoism. The architecture of school still retained the absolute priori nature of the nature of virtue. Therefore, the scheme for their realization of the possibility of the modernity of Yangming is a conservative scheme. The trench, therefore, can not provide sufficient impetus for the construction of modern conception of nature. Five, the presentation of the possibility of the modernity of Yangming's heart learning and the revelation of the revelation of the possibility of Yangming's modernity in the future, and the inspiration of the three unsuccessful realization schemes of modernity, provide the following enlightenment for the modernization of Confucianism: the modernity of Confucianism We need to develop the concept of life as the source of all concepts. We need to go out of the theoretical paradigm of song and Ming Daoism, and we need to clarify the relationship between emotion and reason.
【學(xué)位授予單位】：山東大學(xué)
【學(xué)位級別】：博士
【學(xué)位授予年份】：2017
【分類號】：B248.2

【參考文獻(xiàn)】

相關(guān)期刊論文 前10條

1 黃玉順;;國民政治儒學(xué)——儒家政治哲學(xué)的現(xiàn)代轉(zhuǎn)型[J];東岳論叢;2015年11期

2 李翔海;;“良知自我坎陷”說與儒學(xué)的現(xiàn)代新開展[J];船山學(xué)刊;2014年04期

3 向世陵;辛?xí)韵?;儒家博愛觀念的起源及其蘊(yùn)含[J];北京大學(xué)學(xué)報(bào)(哲學(xué)社會科學(xué)版);2014年05期

4 莫偉民;;主體的真相——�？屡c主體哲學(xué)[J];中國社會科學(xué);2010年03期

5 李維武;;早期啟蒙說的歷史演變與蕭，

本文編號：1996485