陽明聖人觀之思維特徵分析

儒家學說一般皆以內聖與外王為理想，此概念從宋代理學起各種文本即有較多的使用。內聖外王概念的中心即儒家的聖人觀，它是一種既能呈現儒者的心性修養成果，同時又能滿足知識份子經世致用理想的觀念。經世致用的想法，在明代、清末維新運動，甚至於是大陸開放後形成的實學熱，都有重視經世致用（外王）的傾向；近年學界更出現以「外王到內聖」取代「內聖到外王」的說法，反轉傳統上以內聖為中心的思想。如就內聖與外王兩者平衡處理言，本文所論陽明學即屬此種典範，其一生既有內聖學問亦有外王事功；不但形成明代心學風潮，更平寧王之亂，為朝廷建功。本文首先將觀察其聖人觀的思維特徵，分析其主要的思想模型；其次將檢討其特徵是屬於內聖與外王兩者平衡的架構，或是較重視外王、或是如傳統所言以內聖為中心者。換言之，此一內聖與外王的對偶觀念，究竟是地位平行、或是以其中一項要點為軸心再向外開展的概念，對此問題的確認即為本文主要之問題意識。

關鍵字

內聖外王；聖人；致良知；實學；拔本塞源

並列摘要

The concept of the inner sage and the outer king, as the ideal of Confucianism, has been applied more frequently ever since the founding of Neo-Confucianism in the Sung Dynasty. The center of this very concept lies in the Confucian view of the sage, which both results from the Confucians' moral cultivation of the mind-nature and fulfills the intellectuals' concept of pragmatic philosophy. Pragmatic philosophy (the outer king) is kind of a guideline to the practical learning of the Ming Dynasty, the late Qing Dynasty and modern China after the economic reform. In recent years, there has been a claim that ＂the inner sage and the outer king＂ is replaced by ＂the inner king and the outer sage,＂ reversing the traditional thought having ＂the inner sage＂ as the center. As for the balance between the inner sage and the outer king, Wang Yang-ming achieved the learning of the inner sage and the merits of the outer king, founding the doctrine of mind as the mainstream philosophy of the Ming Dynasty and squashing Zhu Chen-hao's usurpation. In this article, we will first examine the philosophical characteristics of his view of the sage and analyze the model of his thoughts. Second, we will review whether Wang Yang-ming achieved the balance between the inner sage and the outer king or he was inclined to either one of them. In other words, the question consciousness of this article is to find out whether the inner sage and the outer king are parallel in their statuses or one is inferior to the other.