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黄宗羲的心学与其政治思想之间的关联,首先体现在其“道德—事功”一体的儒学观,就思想史脉络而言,则体现出作为近世新儒学两大支柱的心性、事功之学的交汇转化。其次,在王霸之辨的问题上,黄宗羲既远资孟、荀之思想资源,亦汲取近世朱子、陈亮王霸义利之辩之精义,进而将王霸义利问题引申到政道公私的层面。最后,心学的政治意义亦集中体现在“天人之道”的维度。一方面,超越的心灵之维乃为政制革新、法度损益提供了重要精神支持;另一方面,黄宗羲认定天意必由民意而见,反对宿命论与灾异说,主张士君子通过自身的实践与修为来积极承当天运,从而展现出一种持循天理、勇于担当的经世精神和更加积极的政治意识。
The connection between Huang Zongxi’s psychology and his political thought is firstly manifested in his “morality-meritorious service” integration of Confucianism. As far as the history of thought is concerned, it reflects the nature of the two pillars of modern Neo-Confucianism Convergence of the power of learning. Secondly, on the issue of the distinction between the king and the tyrant, Huang Zongxi not only enjoys the resources of thought of Meng and Xun, but also draws the essence of the debate about the righteousness of the king and the righteousness of the king in the modern world. Level. Finally, the political significance of psychology is also embodied in the dimension of “the morality of man and nature.” On the one hand, the transcendence of the spiritual dimension provides important spiritual support for political reform and legal gains and losses; on the other hand, Huang Zong-xi finds that God’s will must be seen by public opinion and opposition to fatalism and disasters. He advocates that gentlemen should, through their practice and cultivation, To actively assume the day fortune, so as to demonstrate a kind of circumstantial and courageous spirit of the world economy and a more active political consciousness.