王阳明
每个人心中都已有关于善恶的内在知识——而真正的知只有在行动中才显现出来。
定位
知行合一：天生的良知就在自己的心中。
核心思想
- 知行合一
- 良知
影响
受影响于 2
孟子
受其影响
Wang Yangming took his central term, innate knowing (liangzhi), from Mencius and made its extension the core of moral cultivation (Instructions for Practical Living). Wang Yangming, Chuanxi lu, tr. W.-t. Chan, Instructions for Practical Living (1963); SEP “Wang Yangming”
依据: AI 草稿
孟子 › 约公元前372—前289年年
陆九渊（陆象山）
受其影响
Prefacing Lu Jiuyuan’s collected works (1520), Wang Yangming declared that the learning of the sages is the learning of the mind, placing Lu in its line. Wang Yangming, Xiangshan wenji xu (1520); W.-t. Chan, Instructions for Practical Living (1963); SEP “Wang Yangming”
依据: AI 草稿
陆九渊（陆象山） › 1139–1193
影响了 5
黄宗羲
影响了
In his Records of Ming Scholars (Mingru xue’an, 1676) Huang Zongxi, a student of Liu Zongzhou, placed Wang Yangming’s school at the centre of Ming thought. Huang Zongxi, Mingru xue’an (1676), tr. J. Ching, The Records of Ming Scholars (1987)
依据: AI 草稿
黄宗羲 › 1610–1695
熊十力
影响了
Xiong Shili found support for his unity of substance and function in Wang Yangming’s teaching that the mind itself is principle (Xin weishi lun, 1932). Xiong Shili, Xin weishi lun (1932), tr. J. Makeham, New Treatise on the Uniqueness of Consciousness (2015)
依据: AI 草稿
熊十力 › 1885–1968
梁漱溟
影响了
Liang Shuming joined Bergson’s intuition to Wang Yangming’s innate knowing and felt close to the Taizhou school of Wang’s followers, which addressed ordinary people (1921). Liang Shuming, Dong Xi wenhua ji qi zhexue (1921); G. Alitto, The Last Confucian (1979)
依据: AI 草稿
梁漱溟 › 1893–1988
牟宗三
影响了
Mou Zongsan placed Wang Yangming’s innate knowing in the main line of Confucian moral metaphysics, from Mencius through Lu Jiuyuan (From Lu Xiangshan to Liu Jishan, 1979). Mou Zongsan, Cong Lu Xiangshan dao Liu Jishan (1979); Xinti yu xingti (1968–69); IEP “Mou Zongsan”
依据: AI 草稿
牟宗三 › 1909–1995
杜维明
影响了
Tu Weiming’s Neo-Confucian Thought in Action: Wang Yang-ming’s Youth (1976), from his Harvard dissertation (1968), traced how Wang’s teaching grew from his own search for sagehood. Tu Wei-ming, Neo-Confucian Thought in Action: Wang Yang-ming’s Youth (1472–1509) (1976)
依据: AI 草稿
杜维明 › 1940年生
批评
受批评于 2
李滉
受其批评
Yi Hwang (Toegye) attacked Wang Yangming’s Instructions for Practical Living, rejecting the unity of knowledge and action and ‘mind is principle’ as Chan in Confucian dress. Yi Hwang, Jeonseumnok nonbyeon; E. Y. J. Chung, The Korean Neo-Confucianism of Yi T’oegye and Yi Yulgok, 1995
依据: AI 草稿
李滉 › 1501–1570
王夫之
受其批评
Wang Fuzhi blamed the Wang Yangming school’s teaching of innate knowing for empty, Chan-like talk detached from things and practice. Wang Fuzhi, Zhangzi Zhengmeng zhu, preface; SEP “Wang Fuzhi”
依据: AI 草稿
王夫之 › 1619–1692
批评了 1
朱熹 受其影响
受其影响
In Zhuzi wannian dinglun (1518) Wang Yangming selected letters of Zhu Xi to argue that Zhu had late in life approached Wang’s own learning of the mind. Wang Yangming, Zhuzi wannian dinglun (1518); W.-t. Chan, Instructions for Practical Living (1963)
依据: 亦见于 InPhO · InPhO
批评了
Wang Yangming rejected Zhu Xi’s investigation of external things, which he had tried in vain on bamboo: principle is in the mind, and knowing is acting (Chuanxi lu). Wang Yangming, Chuanxi lu (1518 ff.), tr. W.-t. Chan, Instructions for Practical Living, 1963; SEP “Wang Yangming”
依据: AI 草稿
朱熹 › 1130–1200
作品
- 1518传习录
知行合一；理在自己的心中。
立场
Wang Yangming broke with Zhu Xi’s method of studying principle in external things. Principle is not out there to be investigated; the mind itself is principle. Every person possesses liangzhi, innate knowledge of the good, which needs only to be extended and freed from selfish desires. Hence his famous doctrine of the unity of knowledge and action: truly to know filial piety is already to act filially, and knowing that does not issue in action is not yet real knowledge. His School of Mind became influential in Ming China and, as Yōmeigaku, in Japan, including among the reformers of the Meiji era.
生平与背景
Wang Yangming (Wang Shouren) was a scholar-official of the Ming dynasty and also a successful general who put down rebellions. In 1506, after criticising a powerful eunuch, he was flogged and banished to remote Longchang in Guizhou; there, in 1508, he experienced a sudden enlightenment that reoriented his thinking. He later held high office and taught many disciples.
其他主要作品
- Instructions for Practical Living (Chuanxi lu, 1518, later expanded)
- Inquiry on the Great Learning (Daxue wen, 1527)
出现在
- 旅程 ‘中国的对话’ · 第 8 站，共 9 站
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