陽明心性論對儒學宗教性之觀照方式

Seeing the Religiousness of Confucianism from the Perspective of Wang Yang-ming's Theory of Mind- Nature

黃信二(Hsin-Er Huang)

王陽明 ； 良知 ； 致良知 ； 宗教性 ； 鬼神 ； 生死 ； 天人關係 ； Wang Yang-ming ； Good Conscience ； Attaining Good Conscience ； Religiousness ； Gods and Demons ； Life and Death ； Heaven- Man Relationship

哲學與文化

43卷3期（2016 / 03 / 01）

25 - 44

繁體中文

陽明心性論的內涵，主要是涉及其心、良知、致良知等概念與工夫論的探討；其中的宗教性則涉及陽明對神仙之學、長生久視之說的看法，以及人該如何面對死亡之恐懼、鬼神之恐懼、命運的問題。本文對此題的處理略分為三個步驟進行：分別是其心性論、天人關係、心性論對儒學宗教性之觀照方式，透過此三角度觀照其中儒學之宗教性。首先，心性論是說明其天人關係理論的形成背景，屬於陽明對人的主體性之看法。其次，天人理論的功能主要是在個體的主體性與鬼神觀之間形成一種轉換機制與中介關係，依此而形成其「心性天一源」觀點下的鬼神觀與面對生死的情境。具體言，其學問體系包含「依據心性學與良知說→建立天人學說的合理性→落實前述理論於其宗教性」的內在邏輯，將其心性論應用在其處理鬼神與生死之事。依此脈絡，本文將分別就「陽明心性論的內涵」、「陽明心性論與其天人關係」，以及「陽明如何應用其天人關係理論於儒學的宗教向度」等面向，論述其心性論對儒學宗教性之觀照方式。

Wang Yang-ming's theory of mind-nature mostly involves the inquiry of mind, good conscience, attaining good conscience, and the cultivation theory. The religiousness of Wang's theory of mind-nature is concerned with how he viewed the doctrine of divine deities, the theory of living for long life, as well as how one should face the fear of death, the fear of gods and demons, and destiny. This article addresses this issue along three steps: the mind-nature theory, the relationship between heaven and man, and the applications of the mind-nature theory to the religious dimension of Confucianism; then we would view the religiousness of Confucianism through these three perspectives. First, the mind-nature theory explains the formative background for his theory heaven-man relationship as part of Wang’s views about the subjectivity of man. Second, the function of the heaven-man theory is to form a transferring mechanism and meditative relationship, whereupon to form the view about gods and demons and the confrontation with life and death from the perspective of ＂mind, nature, and heaven originating form one source.＂ To put it in a concrete way, the framework of Wang's knowledge follows the inherent logic of ＂being founded on the mind-nature theory and the theory of good nature,＂ ＂establishing the reasonableness of the heavenman theory,＂ and finally ＂fulfilling the aforementioned theories in its religiousness,＂ applying his mind-nature theory to his dealing with the affairs about gods, demons, life and death. This article would address how Wang’s theory of mind-nature views the religiousness of Confucianism in terms of the ＂immanence of Wang's theory of mind-nature＂, ＂Wang's theory of mind-nature and its heaven-man relationship＂ and ＂how Wang applied his theory of heaven-man relationship to the religious dimension of Confucianism.＂

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