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논문검색

王夫之对朱子、陆王『孟子』心学主旨之批判与辨正

원문정보

Wang Fuzhi's Criticism and Amendment on Zhu xi, Lu Jjiuyuan and Wang Yangming's core of Philosophy of the Mind

李相勳

대동철학회 대동철학 제65집 2013.12 pp.187-197
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초록

영어

The ethical and moral feature of Confucian philosophy highlight the value orientation of Individual nature and temperament self-cultivation in Mencius's Philosophy of the Mind. Every Confucianist in Song dynasty, especially some profound and representative scholars such as Zhu xi, Lu Jjiuyuan and Wang Yangming believed that Mencius's Philosophy of the Mind laid stress on Individual nature and temperament self-cultivation, advocated to devise conscience and instantly presented self-cultivating effort. According to every ancient Confucianist's study on the Mencius, Wang Fuzhi thought that every ancient Confucianist's viewpoints on the substance of Mencius's Philosophy of the Mind were somewhat biased, which were just referred to: the theory of nature and temperament cultivation, and laid stress on Individual moral self-cultivation. Wang Fuzhi disputed over every ancient Confucianist's viewpoints on the substance of Mencius's Philosophy of the Mind: to devise conscience and to make efforts to be inner sage, furthermore he proceeded a debate and corrected the Confucianist's core substances about nature and temperament. That is to say, the core of Mencius's Philosophy of the Mind is the learning of external king (political philosophy about governing the world), which has great effect just like the The Great Learning, both the core of Mencius's Philosophy of the Mind and the theory in the The Great Learning: administering a country and making the world peaceful achieved the same good results by different ways, the core of Mencius's has the same ultimate value orientation as the three cardinal principles and eight clauses in the The Great Learning contain. Wang Fuzhi considered the Mencius's Philosophy of the Mind should not be simply stipulated as individual moral cultivation, the core of which is supposed to be stipulated as the combination of individual moral cultivation and political philosophy of governing the world, namely, perfect combination of the interior cultivation and the exterior action.

중국어

儒家哲学的伦理道德性特征彰显了孟子心学的个体心性修养的价值取向。宋代诸儒,特别是以朱熹、陆王为代表的硕儒认为孟子心性思想注重的是个体的心性修养,主张发明本心、当下呈现之修养工夫。王夫之以历代诸儒对『孟子』一书的考察为中心,认为历代诸儒关于孟子心学主旨的心性修养工夫论、并注重个体道德修养的观点失之偏颇。王夫之对历代硕儒关于孟子心学的主旨: 发明本心,注重内圣功夫的观点进行了辩驳,并对儒家心性思想的核心主旨进行了辨正,即孟子心性之学的核心是外王之学(王天下之政治哲学),与大学所论的治国平天下有着异曲同工之妙,这与大学中的三纲八目的终极价值取向是一样的。王夫之关于『孟子』心学不能简单地规约为个体道德修养之学,孟子心学主旨应该规约为由个体心性修养之学与王天下的政治之学,也即内圣外王的完美结合。

목차

Abstract
 一、问题的缘起
 二、对朱子、陆王『孟子』工夫论之考察中彰显心性目的
 三、对宋儒『孟子』中的“推” 与“推为”之辩驳彰显心性目的
 四、结语
 참고문헌
 요약문

저자정보

  • 李相勳 이상훈. 경주대학교 문화재학과 교수.

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