与爱电影在线观看中
2025-01-06 17:22:39
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与爱电影在线观看中剧情介绍:
七、挽救虚弊的新朱子学的建立
玄学在魏晋的流行,终于产生了清谈,使道家的虚学最终导致了任诞。明末现成派的流行使陆、王的实学陷入了猖狂的弊病。从程、朱等人的实学来看,这无疑是虚妄之举。但到了明末陆王学流弊的朱子学者中间,也出现了像陈清澜那样明确朱陆之辨,从朱子唯理的二元论立场出发批判陆子乃至阳明的唯心一元论,将其断为佛氏的改头换面而加以痛斥的人。但是阳明学的兴起和流行,给一般的朱子学者带来了反省,其结果是,也有人想通过超克陆、王的唯心论,或者承认其一部分而建立起新朱子学,以拯救陆王学的流弊。湛门派中,许敬庵及其门人冯少墟出来,阐述了新朱子学。敬庵虽然很好地理解了阳明说本体与工夫即一的主旨,但鉴于现成派末流的弊病,提出“克己”,以严肃的实修为要,认为其中有本体工夫合一的主旨,又鉴于现成派末流的流荡弊病,说明了静养的必要。他认为现成派的这种流弊归根结底源于王龙溪的无善说,并以此为基础与主张良知现成的周海门展开了激烈的争论。(《敬和堂集》卷五,《答周海门司封谛解》)冯少墟认为,为了说心而论理是吾儒之道,以理字之有无作为儒佛之辨的骨架,使理落空为无的佛氏的空空无无之论,最终只能成为纵欲。他痛斥这一论调只不过是投向世俗的“好利败义”而伸张其辩解而已。(《冯恭定全书》卷一,《辨学录》;卷八,《善利图说》)因此,他以现成派的无善说,即无善无恶说作为佛老的空无之论,对其辩难倾注了最大精力也是理所当然的。(同上,卷一,《辩学录》;卷十五,《答张居白大行》《答黄武皋侍御》)少墟认为,无善无恶说之所以流行,是因为人们不知道只有通过明辨本体和工夫才能得到其一体之真,因此以明辨为要。他认为,如果错误地将本体作为工夫,只在本体上下工夫,就会陷入陷空放肆的弊病;如果错误地将工夫作为本体,只在工夫上用力,就会陷入支离拘滞的弊病。(同上,卷一五,《答杨原忠运长四》)因此,可以说他认为本体和工夫的明辨中有虚实之别。
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