论阳明学的良知实体化
作者简介:吴震，复旦大学哲学学院教授（上海 200433）
作者简介:刘昊，清华大学哲学系博士研究生（北京 100084）
摘要: 阳明学通过“良知自知”“良知自觉”“觉即弊去”等命题，突出了良知的主体性原则。然而若过于强调人心的主观内在性，则有可能导致良知主体越过外在伦理规范的制约而一任本心的理论后果，晚明学者指责心学流弊有“情识而肆”等表现，并非无的放矢。不过，阳明在世时对此问题已有所警觉，故其试图通过“良知即天理”“天理即良知”等命题，将良知心体提升为普遍客观的超越性实体；而良知实体化也同时意味着天理心性化与心性天理化的双重转化。由此，良知主体性不至于下坠为一己之私的情感意识，而同时也拥有了客观实在的理性实体的品格。
On Wang Yangming’s Theory of “Liangzhi as Rational Entity”
- Available Online:
2019-10-01
Abstract: The teachings of Wang Yangming emphasizes the subjective principle of liangzhi (“良知”, moral knowledge) by propositions such as liangzhizizhi (“良知自知”, self-awareness of liangzhi ), liangzhizijue (“良知自觉”, self-enlightenment of liangzhi ) and juejiqubi (“觉即弊去”, liangzhi is to correct mistakes). However, if the subjective internality of the human heart is too emphasized, it may lead to the theoretical consequences of the liangzhi overcoming the external ethical norms, and the late Ming scholars accuse the post-Yangming school of the evils of abandoning moral principle. However, Wang Yangming has noticed this problem when he was alive, so he tried to promote the liangzhi into a universal and objective transcendental entity through propositions such as “liangzhi is tianli (“天理”, heavenly coherence) ” and “tianli is liangzhi ”; It means the dual transformation of the liangzhi and tianli. Thus, the liangzhi does not fall into the emotional consciousness of one’s own private, but also possesses the character of the objective real rational entity.
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