陽明學與朱陸異同重辨（二）－下篇：陽明學與朱子學之關係－

THE LEARNING OF WANG YANG-MING AND AN EVALUATION OF THE SIMILARITIES AND DIFFERENCES BETWEEN CHU TZU AND LU SHIAN-SHAN'S THOUGHTS (II)

唐君毅(T'ang Chun-i)

《新亞學報》 9卷1期 (1969/06) Pp. 1-69+ap1-2

並列摘要

This essay is a continuation of ＂The Learning of wang Yang-ming and an Evaluation of the Similarities and Differences between Chu Tzu and Lu Shiang-shan's Thoughts＂ published in Vol. 8, No. 2 of this journal. It is mainly a discussion of the relation between Wang Yang-ming's thought and Chu Tzu's. My thesis is that the philosophical problems of Wang Yang-ming primarily originated from Chu Tzu and not from Lu Shiang-shan. Wang Yang-ming in his philosophical thinking just went a further step than Chu Tzu did, and this led him to conclusions similar to those of Lu Shiang-shan. Thus, there are cross-relations between the thoughts of these three thinkers, and the general assumption that Wang Yang-ming was merely a follower of Lu Shiang-shan, was criticized. My thesis was elaborated from a many-sided comparative study of the philosophical problems and philosophical ideas of the three thinkers. This essay is divided into eight sections: 1. A synoptic view of the differences and similarities between the thoughts of Chu Tzu, Lu Shiang-shan and Wang Yang-ming. 2. Wang Yang-ming's concepts about ＂investigation of things＂ and ＂authentitcity of will＂, and his theory about the ＂realization of conscientious-awareness (Liang-Chih)＂; derivation from Chu Tzu's thought. 3. The theory of identity of substance and function of ＂Liang-Chih and Heavenly Principle＂ in Wang Yang-ming's thought. 4. The significance of ＂Care＂ in the inner life of the moral mind in Chu Tzu and Wang Yang-ming's thoughts. 5. Wang Yang-ming's ＂Liang-Chih＂ as the substance or reality of mind, and as the principle of the heavenly illumination. 6. The nature of ＂Liang-Chih＂ as transcendental ＂being＂ and ＂nothing＂, and the common elements in Confucianism, Taoism and Buddhism as compared with Chu Tzu and Lu Shiang-shan's criticisms about Taoism and Buddhism. 7. The ＂direct-response＂ and ＂Direct-expression＂ of ＂Liang-Chih＂ and its creativity as compared with Chu Tzu's concept about ＂Preparation＂ in learning. 8. The comparative significance of the above three thinkers' teachings about the ways of moral cultivation. In addition to these eight sections, there is an Appendix for the whole essay. In the appendix, I have discussed the three thinkers' concepts about the human mind and human nature. This is a discussion from a wider horizontal point of view, which is more involved in and closely related with my essay ＂An. Evaluation of Similarities and Differences between Chu Tzu and Lu Shiang-shan's Thoughts as seen form their Origin＂ published in Vol. 8, No. 1 of this journal, and my book ＂The Developments of Ideas about Human Nature in Chinese Philosophy＂ published by the Institute of Advanced Chinese Studies and Research of New Asia College. For a better understanding of the Appendix, readers are advised to consult the above essay and book.