高攀龍的心性論及其成德要道

Gao Pan-long's Mind-nature Theory and His Ways to Achieve Virtues

10.7065/MRPC.200408.0077

陳福濱(Fu-Bing Chen)

心 ； 性 ； 修 ； 悟 ； 復性 ； 格物 ； 本體 ； 工夫 ； 四句教 ； 王學末流 ； Mind ； Nature ； Cultivation ； Understanding ； Restoration of Nature ； Studying Objects ； Ontology ； Cultivation ； Four-Sentence-Teaching ； The Minor Sect of Wang's Doctrine

哲學與文化

31卷8期（2004 / 08 / 01）

77 - 91

繁體中文

《高子遺書‧景逸高先生行狀》言：「隆萬以來，則有顧涇陽先生於邑之東南辟道南精舍，以鼓舞善類，講明正學，士蒸蒸向往，幾與白鹿、紫陽鼎立宇內。繼先生為主盟而集其成，高先生存之也。」黃宗義言：「東林之學，涇陽導其源，景逸始入細。」《明史‧高攀龍傳》亦言：「一時儒者之宗。海內士大夫，識與不識，稱高、顧無異詞。」此贊語皆說明高攀龍在晚明學術思想中的地位及其影響。高子為學主致用以救世，而揭姚江之弊；慨嘆「掃聞見以明心」，批評王學「致知不在格物」；慨嘆「掃善惡以空念」，批評王學「無善無惡心之體」之論；進而主張「復性」之說。然復性必由「格物」入手，格物、讀書乃明善見性的落實工夫，反身居敬涵養靜坐，「靜以見性，見性至靜。」為學注重實踐，不為飾好高騖遠之說，明體達用，修、悟並重，以「實踐」為「修」，以「見道明理」為「悟」；以此進而將其學說踐履施行，匡救時弊，景逸之從容就義，正所以為氣節表顯之者，即其為學成德之要道。本文將就高攀龍的思想，一、明善復性的心性論；二、格物窮理涵養進學；三、明體達用修悟並重等幾個面向作探討，並期待因著這些探究，以明其所蘊有的豐富思想內涵及其影響。

The Book of Gao Zi: the Life and Acts of Gao Jing-yi said, “after the reigns of Long-qing and Won-li, Gu Jing-yang began to give lectures in the south-east of his hometown to advocate the right academic thoughts and encourage people who follow the right ways. So many intellectuals went for his lectures that they became almost as prominent as the lectures made in the other two private academies, Bai Lu Dong and Zi Yang. Gao was the successor and aggregator of Gu’s doctrine as well as preserved the essence of Dong Ling school. Huang Zong-xi said, “Gu was the initiator of the Dong-ling school while Gao was the one that made detailed studies.” The Biography of Gao Pan-long, the History of the Ming Dynasty also said, “at that time, all the Confucians were followers of the Dong Ling school. Domestic and overseas intellectuals claimed that Gao and Gu were analogous. All these praises demonstrated Gao’s status and his influence on the academic thoughts late in the Ming Dynasty. Gao’s doctrine emphasized on practical application and saving the way of the world to reveal the problems with the Yiao-jiang school, saying “it’s abandoning what one sees and hear while focusing on unrealistic contemplation.” His criticisms about Wang’s doctrine included: “It didn’t’ aim on the observation of objects;” “it’s a statement about nothingness rather than good and evil;” “its heart ontology had no concepts about good and evil.” Gao himself advocated the concept about the restoration of nature. Yet the restoration of nature could only be achieved through studying objects; the study of objects and academic learning were the practical ways—reflection on oneself, being respectful, developing virtues, and cultivation --to show the good and the nature. “In cultivation we could see nature, while through nature we could cultivate ourselves.” Instead of being vainly philosophical, Gao’s doctrine preached about practice and the equal importance of ontology and utility, cultivation and understanding, while cultivation was practice and understanding was “seeing the right way.” He further put such a doctrine into practice and set things right. Gao’s martyrdom was exactly the manifestation of his integrity and the way to establish his doctrine and achieve his virtues. This paper is explore three aspects of his thought: first, the mind-nature theory that emphasized on equal importance of ontology and utility, cultivation and understanding; second, studying objects to exact the laws of nature along with cultivating to improve knowledge; and third, the equal importance of ontology and utility, cultivation and understanding. We wish all these explorations could show the rich content and powerful influence of his thought.

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