楊慈湖的心性論

Yang Jian's Theory of Mind and Nature

李卓(Zhuo Li)

《宗教哲學》 61期 (2012/09) Pp. 159-184

https://doi.org/10.6309/JORP.201209_(61).0012

摘要

慈湖為象山門下高弟，是陸王心學一脈的重要人物。研究的慈湖心性論，對全面理解慈湖學術；深入認識南宋陸學的思想；揭示象山後學的分化與流變、陸學與王學的關係等等，都有一定意義。本文重在辨析慈湖心性論的內容和思想脈絡。通過疏解相關文獻，依次考察「心」、「意」兩個範疇及其關係，釐清慈湖心性論的理論層次和實質內涵。由筆者對文本的解析可見，慈湖言心特指先驗的道德本心。心體具有作用上「無」的特點和本體層面「有」的實質內涵。在慈湖的言說脈絡中，「意」是惡的根源，但「意」在先天心體上無根，故意不必然起。通過道德、修養工夫，「意」終究可以不起。其中「直意」的觀念在一定程度上已開陽明、龍溪的先河。

關鍵字

楊慈湖（楊簡） ； 心 ； 意 ； 直心 ； 起意

並列摘要

Yang Ci-hu, student of Lu Jiu-yuan, is one of the most prominent scholar in Lu-Wang school of mind. Study on Yang's theory of mind and nature is essential for understanding the school of Lu Jiu-yuan during Southern-Song Dynasty, revealing its division and transformation and the relationship to the school of Wang Yang-ming.Focus of this paper is to analyze Yang's theory of mind and nature and the context of its thought. Through examination and explanation on ”mind-heart” and ” will(Yi)” and their relationship based on related documents, the theoretical level and the practical content in Yang's theory of mind and nature are meant to be clarified. From the analysis, Yang's definition of ”mind-heart” is particularly refer to the transcendental mind of morality. On one hand, body of mind contains the characteristic of ”Wu” in practical level; on the other hand, body of mind has the actual content of ”You” in ontological level. In Yang's context, ” will(Yi)” in the source of evil, however, it got no source itself in transcendental body of mind, therefore it is not inevitable. Through self-cultivation, ”will(Yi)n” would not occur, this concept of” Spontaneous Will ” had influenced the later school of Wang Yang-ming.

並列關鍵字

Yang Cihu(Yang Jian) ； Mind-heart ； Yi ； Spontaneous Will ； occurred Yi