:::

詳目顯示

回上一頁
題名:劉師泉「悟性修命」說的工夫內涵與理學意義
書刊名:中正大學中文學術年刊
作者:侯潔之 引用關係
作者(外文):Hou, Chieh-chih
出版日期:2009
卷期:13
頁次:頁95-127
主題關鍵詞:劉師泉劉邦采悟性修命見在良知王學流弊Liu Shih-ChuanLiu Pang TsaiUnderstanding the nature of life and behave as daily practice accordinglyConscience teaching theoryThe loopholes of Wang Yang-Ming's neo Confucianism theory
原始連結:連回原系統網址new window
相關次數:
  • 被引用次數被引用次數:期刊(1) 博士論文(0) 專書(1) 專書論文(0)
  • 排除自我引用排除自我引用:1
  • 共同引用共同引用:265
  • 點閱點閱:24
「悟性修命」乃承按自良知傲,爲糾導流弊而由內部反省所開啟的理論轉化。性的提揭,深化了,心的理則內容,同時綱紀了工夫必以循理爲範疇。爲了朗復切貫踐履的王學本色,於悟性外並立修命,造成體用上分別用功的特殊型態。然而,以性首出的架局,本體詮釋重,心無形中交接至性,成爲軌出良知本體軸線的肇端,阻釀了宗性思潮的發展。由王學發展來看,本體詮釋的轉向,開啟了王塘南、李見羅、楊東明等人步步脫離心學、回歸性宗的思想、發展,此正是師泉在王學轉折上所扮演的關鍵意義。由理學發展觀之,相較於北宋由作爲存在根據的超越面論性的進路,師泉由,心之主宰言性,主觀色彩相對地顯得濃厚。二者簡別處由此而顯,也是由心宗趨向性宗的義理迴環中所顯的曲折。
The concept "Understanding the nature of life and behave as daily practice accordingly" was derived from the Conscience Teaching Theory. It taught people should to correct the mistakes by self-reflection and fined the ways to interpret the theories into practicable disciplines. Unveiling the nature of humanities will enhance our understanding on ourselves and outline our morals base on the disciplines of Confucianism. Wang Yang Ming's theory asks the student not only study to enhance the understanding on humanities but also practice them to polish the theories after practical enforcement of the disciplines. This made Wang's theory divided into two separated (theories and practical aspects) domains. It's very unique with other theories. However, since the theory suggests that the learner should understand the humanities, the theory lead the learners to focus their efforts on finding the humanities-the spirits and the conscience became the media of disciplines and play as the role to lead the learners to extend their studying and understanding into other domain. In the aspect of the history of Wang Yang-Ming's theory developments. This made Wang's followers like Wang Tang-Nang, Lee Chien-Lo, Yang Tung-Ming to explore the meaning of the nature of humanities instead of studying the spiritual philosophies. Liu Shih-chuan played an very crucial role in the turning point of Wang's theory system development Looking at the development of the Neo-Confucianism, compared to the approaches base on emphasizing the sublimation domains of humanities derived from the academies of the North Song Dynasty, Liu Shih-Chuan's theory seems more subjective. This is the most different part of the Liu's theory and a decisive transformation of Neo Confucianism.
期刊論文
1.彭國翔(2003)。中晚明的現成良知之辨。國學研究,11,15-46。  延伸查詢new window
2.鍾彩鈞(2007)。黃宗羲《明儒學案》的異本問題。中國文哲研究通訊,18(2),111-121。new window  延伸查詢new window
學位論文
1.賀廣如(1993)。江右王學及其相關書院之關係研究(碩士論文)。國立臺灣大學。  延伸查詢new window
圖書
1.鄧元錫(1996)。皇明書。臺南:莊嚴文化公司。  延伸查詢new window
2.梁啟超(1916)。節本明儒學案。上海。  延伸查詢new window
3.聶豹、萬斌、吳可為(2007)。聶豹集。南京江蘇:鳳凰出版社。  延伸查詢new window
4.吳震、王龍溪(2007)。王畿集。南京:鳳凰出版社。  延伸查詢new window
5.錢穆(1995)。中國近三百年學術史。臺北:臺灣商務印書館。  延伸查詢new window
6.牟宗三(1979)。從陸象山到劉蕺山。臺北:臺灣學生書局。  延伸查詢new window
7.吳震(2003)。明代知識界講學活動繫年:1522-1602。學林出版社。  延伸查詢new window
8.呂妙芬(20030000)。陽明學士人社群:歷史、思想與實踐。臺北:中央研究院近代史研究所。new window  延伸查詢new window
9.林月惠(20050000)。良知學的轉折:聶雙江與羅念菴思想之研究。臺北:國立臺灣大學出版中心。new window  延伸查詢new window
10.羅洪先、徐儒宗(2007)。羅洪先集。南京:鳳凰出版社。  延伸查詢new window
11.彭國翔(2005)。良知學的展開:王龍溪與中晚明的陽明學。生活.讀書.新知三聯書店。new window  延伸查詢new window
12.侯外廬、邱漢生、張豈之(1997)。宋明理學史。北京:人民出版社。  延伸查詢new window
13.黃宗羲、沈芝盈(1985)。明儒學案。中華書局。  延伸查詢new window
14.焦竑(1991)。國朝獻徵錄。明文書局。  延伸查詢new window
15.唐君毅(1990)。中國哲學原論:原教篇。臺灣學生書局。  延伸查詢new window
16.張廷玉(1974)。明史。中華書局。  延伸查詢new window
其他
1.(唐)孔穎達(1960)。周易正義,臺北。  延伸查詢new window
2.(唐)孔穎達(1960)。尚書正義,臺北。  延伸查詢new window
 
 
 
 
第一頁 上一頁 下一頁 最後一頁 top
:::
無相關著作
 
QR Code
QRCODE