論江右王門羅念菴之思想

On the Thought of Lou Nian-an of the Chiang-yu School

10.29653/LS.199506.0005

劉桂光(Kuei-Kuang Liu)

良知 ； 仁體 ； 主靜 ； 收斂 ； liang-chih ； ren-ti ； tranquillity ； restrain oneself

鵝湖學誌

14期（1995 / 06 / 01）

83 - 123

繁體中文

明末清初之學者，多以江右王門之羅念菴，爲能救正陽明於不墜者。但筆者以爲，關於王門諸子，歷來的爭議頗多，王學末流筆因於何？亦眾說紛紜！是以，對於羅念菴的思想，實有必要加以重新整理建構。從念菴之《文集》來看，他對良知學的瞭解，與陽明並不相契。在念菴認爲，良知只是一種端緒，不足以爲吾心之主宰，因而另主「仁體」，以取代良知。筆者以爲，這是不同於「陽明～孟子」一系，從良知良能理解道德心性的進路，而可上溯於孔子的“仁”，就道德心性本身而說的另一種方向。其次，在「仁體」的主張下，念菴的工夫論主張有二：一是「主靜」，吾人欲認識本心，須從靜中入手；另一則是「收斂」，藉此把放蕩太過的良知向裡收攝，而回到「仁體」。最後，本文將說明雙江與念菴之間的區別，指出兩人之不同所在，以澄清長久以來學者將兩人視爲一派的錯誤認知。

Most scholars between the Ming-Qing (明、清) dynasties' think Lou Nian-an (羅念菴) could save the Yang-Ming's (陽明) doctrine from corruption. But, this essay thinks there is much controversy in the Yang-Ming's apprentices. Hence, a reevaluation of Nian-an's thoughts, and ideas is necessary.From the works of Nian-an, we see that his understanding of Liang-chin (良知), is not in accordance with Yang-Ming's views. In other words, the thoughts of Lou Nian-an's and Yang-Ming's are different. Nian-an thinks ”Liang-chin is a process to lead us back to the moral mind, so he creates the ”Ren-ti (仁體)” to replace ”Liang-chin”. Therefore, the author thinks, this is a different direction of recognizing the moral mind from the system of ”Yang-Ming~Mencius” (陽明~孟子). This way, Nian-an could look back on Confuciu'a benevolence (ren).Next, corresponding with the ”Ren-ti”, Nian-an's advocacy of moral cultivation has two dimensions:(1) back to tranquillity (主靜): Is the only way one can learn their own moral mind.(2) to restrain oneself (收斂): Means one should look away from manipulated ”Liang-chih” and back to the ”Ren-ti”.Finally, this essay makes a distinction between Nie Shuang-jiang (聶雙江) and Nian-an, clearly illustrating their difference.

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