陽明後學《大學》核心概念的轉移：以黃久庵、李見羅為中心的探討

The Core Concept of The Great Learning Studies in the Late Ming Dynasty Transferring from ＂Exploring Knowledge to the Utmost＂ to ＂Knowing Where to Stop＂: A Discussion Centered on Huang Jiu-An and Li Jian-Luo

10.6281/NTUCL.201803_(60).0003

侯潔之(Hou, Chieh-Chih)

黃綰 ； 李材 ； 知止 ； 致知 ； 大學 ； Huang Wan ； Li Cai ； to know where to stop ； to explore knowledge to the utmost ； The Great Learning

臺大中文學報

60期（2018 / 03 / 01）

95 - 145

繁體中文

在晚明王學轉詮「知止」的風潮中，黃久庵、李見羅以「知止」為義理統緒所建構出的詮釋系統，在一定程度上表徵了對陽明學傳衍及其流弊的另一股反思、修正、重構的新潮流。就本體詮釋而言，他們不約而同地於其上安立本體，使「知止」反轉成工夫的依據與起點，並以此範定格致等條目的實踐路向。特別是見羅在性體心用的思維上以「止」作為復性的標誌，與晚明宗性的思潮匯流，象徵了晚明由心轉性之本體立場置換的學風轉折。就心理結構而言，久庵在「心即理」的基礎上著眼「理氣不分」的本質內容；見羅則主張心必須服從性理的矩矱，與意知物家國天下等並列為天理落實的管道。不論何者，皆是從工夫論的思考出發，意在制衡心的作用無限擴張的弊病。就工夫重心而言，他們都通過「止」所代表的本體層規定工夫以內外合一為路徑，並從本體內容保證付諸經世的實踐動向。因此，顯現「歸顯於密」之理論面向的同時，也體現出經世的實踐性格，二者的張力乃建立在收煞良知虛用的實學取向上，並經由「理」結合為一而往致用之路層層開展，對於王學虛蕩之流弊實發揮了一定程度的救正效果。

In the trend of the Wang school's interpretation of ＂knowing where to stop＂ in the late Ming dynasty, Huang Jiu-An and Li Jian-Luo developed an interpretation system as a successive argument. This system was a new trend of review, correction, and reconstitution toward the development and shortages of the Wang school. Huang and Li coincidentally set the noumenon on this system, reversed the ＂knowing where to stop＂ concept into the basis and the start of practice, and used it to rule practices such as exploring knowledge to the utmost. In particular, Li’s belief of ＂the nature as essence and the mind as function＂ regarded ＂stop＂ as the mark of returning to one's nature. This along with the convergence of the ideological trends about the nature in the late Ming dynasty symbolized a change of research style where the nature displaced the mind and became the noumenon. In terms of mental structure, Huang focused on the substantial content of ＂no discrimination between rational principle and vital energy＂ on the basis of ＂the mind is the rational principle.＂ Li deemed that the mind had to follow the nature and the rational principle to serve, with intention, knowledge, being, home, country, and the world, as a channel for implementing heavenly principles. Each one of these started from the thought of the practice theory, with an intention to balance the defects of the infinite expanding function of the mind. In terms of the core of practice, they all supported the syncretization of both the inner and the outer as the path of practice through the noumenon layer represented by ＂stop.＂ They also guaranteed the tendencies of statecraft implementation with the content of noumenon.

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