冯友兰中国哲学简史中英文版之第二十六章新儒家心学文档格式.docx
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engHaoandcompletedbyLuChiu-yü
anandWangShou-jen.LuChiu-yuan(1139-1193),popularlyknownastheMasterofHsiang-shan,wasanativeofthepresentKiangsiprovince.HeandChuHsiwerefriends,despitetheirwidelydivergentphilosophicviews.Theirverbalandwrittendebatesonmajorphilosophicalproblemsevokedgreatinterestintheirday.
第二十四章已经说过,陆王学派,也称“心学”,由程颢开创,由陆九渊、王守仁完成。
陆九渊(1139—1193年),人称象山先生,今江西省人。
他与朱熹是朋友,但是他们的哲学思想在各方面都有分歧。
他们围绕重大哲学问题,进行了口头的、书面的争论,引起当时人们的极大兴趣。
LuChiu-yuansConceptionoftheMind
BothLuChiu-yuanandWangShou-jenaresaidtohavebecomeconvincedofthetruthoftheirideasasaresultofexperiencingSuddenEnlightenment.Oneday,itissaid,Luwasreadinganancientbookinwhichhecameuponthetwowordsyttandchou.Anexpositorremarked:
"
Whatcomprisesthefourpointsofthecompasstogetherwithwhatisaboveandbelow:
thisiscalledyti.Whatcomprisespast,present,andfuture:
thisiscalledchou."
ThereuponLuChiu-yü
anexperiencedaninstantaneousenlightenmentandsaid:
Allaffairswithintheuniversecomewithinthescopeofmyduty;
thescopeofmydutyincludesallaffairswithintheuniverse.(LuHsiang-shanCh'
ü
an-chiorCollectedWorksofLuHsiang-shan,,chü
an33.)Andonanotheroccasionhesaid:
Theuniverseismymind;
mymindistheuniverse.(Ibid.,chü
an36.)
陆九渊的“心”的概念
据说陆九渊、王守仁二人都亲自经验过顿悟,然后对于他们的思想的真理价值,坚信不疑。
陆九渊有一天“读古书至宇宙二字,解者曰:
‘四方上下曰宇,往古来今曰宙。
’忽大省曰:
‘宇宙内事,乃己分内事;
己分内事,乃宇宙内事。
”(《象山全集》卷三十三)又尝曰:
“宇宙便是吾心,吾心即是宇宙。
”(同上,卷三十六)
WhereasChuHsiendorsesCh'
engYissayingthatthenatureisLi,LuChiu-yuanrepliesthat"
themindisLi."
(CollectedWorks,chuan12.)Thetwosayingsdifferonlybyoneword,yetinthemliesthefundamentaldivisionbetweenthetwoschools.Aswehaveseeninthelastchapter,themind,inChuHsi'
ssystem,fsconceivedofastheconcreteembodimentofLiasfoundinCh'
i;
henceitisnotthesameastheabstractLiitself.ChuHsi,consequently,canonlysaythatthenatureisLi,butnotthatthemindisLi.ButinLuChiu-yü
anssystem,onthecontrary,theminditselfisthenature,andheconsidersthepresumeddistinctionbetweennatureandmindasnothingmorethanaverbalone.Regardingsuchverbaldistinctions,hesays:
Scholarsoftodaydevotemostoftheirtimetotheexplanationofwords.Forinstance,suchwordsasfeeling,nature,mind,andabilityallmeanoneandthesamething.Itisonlyaccidentalthatasingleenlityisdenotedbydifferentterms."
(CollectedWorks,chilan35.)
朱熹赞同程颐说的“性即理”,陆九渊的回答却是“心即理”(同上,卷十二)。
两句话只有一字之差,可是其中存在着两个学派的根本分歧。
我们在前一章看到,在朱熹的系统中,认为心是理的具体化,也是气的具体化,所以心与抽象的理不是一回事。
于是朱熹就只能说性即理,而不能说心即理。
但是在陆九渊的系统中,刚好相反,认为心即理,他以为在心、性之间作出区别,纯粹是文字上的区别。
关于这样的文字上的区别,他说:
“今之学者读书,只是解字,更不求血脉。
且如情、性、心、才,都是一般物事,言偶不同耳。
”(同上,卷三十五)
Yetaswehaveseeninthelastchapter,ChuHsi'
sdistinctionbetweennatureandmindiscertainlyfarfromaverbalone,forfromhispointofview,thereactuallyexistssuchadistinctioninreality.Thisrealityasseenbyhim,however,isnotthesameasthatseenbyLuChiu-yuan.Fortheformer,realityconsistsoftwoworlds,theoneabstract,theotherconcrete.Forthelatter,however,itconsistsofonlyoneworld,whichisthemindorMind.
可是我们在前一章已经看出,朱熹区别心与性,完全不是文字上的区别;
从他的观点看来,实在的确存在着这样的区别。
不过,朱熹所见的实在,与陆九渊所见的实在,迥不相同。
在朱熹看来,实在有两个世界,一个是抽象的,一个是具体的。
在陆九渊看来,实在只有一个世界,它就是心(个人的心)或“心”(宇宙的心)
ButthesayingsofLuChiu-yuangiveusonlyasketchyindicationofwhattheworldsystemoftheMindschoolis.Foramorecompleteexposition,wemustturntothesayingsandwritingsofWangShou-jen.
但是陆九渊的说法,只给予我们一个要略,说明心学的世界系统大概是什么。
只有在王守仁的语录和著作中,才能看到这个系统的更详尽的阐述。
WangShou-JensConceptionoftheUniverse
WangShou-jen(1472-1528)wasanativeofthepresentChekiangprovince,andisgenerallyknownastheMasterofYang-ming.Hewasnotonlyanoutstandingphilosopher,butwasalsonotableasapracticalstatesmanofhighcapacityandmoralintegrity.InhisearlyyearshewasanardentfolloweroftheCh'
eng-Chuschool;
and,determinedtocarryoutChuHsi'
steaching,oncestartedtoinvestigatetheprincipleorLiofbamboo.Heconcentratedhisminduponthebamboodayandnightforsevenconsecutivedays,yetfailedtodiscoveranything.Finallyhewasforcedtogiveuptheattemptingreatdespair.Afterward,however,whilelivingamidprimitivesurroundingsinthemountainsofsouthwestChina,towhichhehadbeentemporarilyexiledbecauseofpoliticalintrigueatcourt,enlightenmentcametohimsuddenlyonenight.Asaresult,hegainedanewunderstandingofthecentralideaoftheGreatLearning,andfromthisviewpointreinterpretedthiswork.InthiswayhecompletedandsystematizedtheteachingoftheMind