劉師泉「悟性修命」說的工夫內涵與理學意義

The Implications and Neo-Confucianism Meaning on Liu Shih-Chuan's Theory of "Understanding the Nature of Life and Behave as Daily Practice Accordingly"

10.7013/CCTHCWHSNK.200906.0095

侯潔之(Chieh-Chih Hou)

劉師泉 ； 劉邦采 ； 悟性修命 ； 見在良知 ； 王學流弊 ； Liu Shih-chuan ； Liu Pang Tsai ； Understanding the nature of life and behave as daily practice accordingly ； Conscience Teaching Theory ； The loopholes of Wang Yang-Ming's neo Confucianism theory

中正大學中文學術年刊

13期（2009 / 06 / 01）

95 - 127

繁體中文

「悟性修命」乃承按自良知傲，爲糾導流弊而由內部反省所開啟的理論轉化。性的提揭，深化了，心的理則內容，同時綱紀了工夫必以循理爲範疇。爲了朗復切貫踐履的王學本色，於悟性外並立修命，造成體用上分別用功的特殊型態。然而，以性首出的架局，本體詮釋重，心無形中交接至性，成爲軌出良知本體軸線的肇端，阻釀了宗性思潮的發展。由王學發展來看，本體詮釋的轉向，開啟了王塘南、李見羅、楊東明等人步步脫離心學、回歸性宗的思想、發展，此正是師泉在王學轉折上所扮演的關鍵意義。由理學發展觀之，相較於北宋由作爲存在根據的超越面論性的進路，師泉由，心之主宰言性，主觀色彩相對地顯得濃厚。二者簡別處由此而顯，也是由心宗趨向性宗的義理迴環中所顯的曲折。

The concept ”Understanding the nature of life and behave as daily practice accordingly” was derived from the Conscience Teaching Theory. It taught people should to correct the mistakes by self-reflection and fined the ways to interpret the theories into practicable disciplines. Unveiling the nature of humanities will enhance our understanding on ourselves and outline our morals base on the disciplines of Confucianism. Wang Yang Ming's theory asks the student not only study to enhance the understanding on humanities but also practice them to polish the theories after practical enforcement of the disciplines. This made Wang's theory divided into two separated (theories and practical aspects) domains. It's very unique with other theories. However, since the theory suggests that the learner should understand the humanities, the theory lead the learners to focus their efforts on finding the humanities-the spirits and the conscience became the media of disciplines and play as the role to lead the learners to extend their studying and understanding into other domain. In the aspect of the history of Wang Yang-Ming's theory developments. This made Wang's followers like Wang Tang-Nang, Lee Chien-Lo, Yang Tung-Ming to explore the meaning of the nature of humanities instead of studying the spiritual philosophies. Liu Shih-chuan played an very crucial role in the turning point of Wang's theory system development Looking at the development of the Neo-Confucianism, compared to the approaches base on emphasizing the sublimation domains of humanities derived from the academies of the North Song Dynasty, Liu Shih-Chuan's theory seems more subjective. This is the most different part of the Liu's theory and a decisive transformation of Neo Confucianism.

1. 鍾彩鈞(2007)。黃宗羲《明儒學案》的異本問題。中國文哲研究通訊，18(2)，111-121。
   連結：
2. 明王龍溪著、吳震編校/整理(2007)。王畿集。南京:鳳凰州版社。
3. 明焦竑編(1991)。明代傳記叢刊：國朝獻徵錄。臺北:明文書局。
4. 明鄧元錫(1996)。史部：四庫全書存目叢書，皇明書。台南:南開大學圖書館。
5. 明聶豹著、吳可爲編校/整理(2007)。聶豹集。南京:鳳凰出版社。
6. 明羅念菴著、徐儒宗編校/整理(2007)。羅洪先集。南京:鳳凰出版社。
7. 唐孔穎達正義(1960)。十三經注疏：周易正義。臺北:藝文印書館。
8. 唐君毅(1990)。中國哲學原論：原教篇。臺北:臺灣學生書局。
9. 清張廷玉(1974)。明史。北京:中華書局。
10. 清黃宗羲(1985)。明儒學案。北京:中華書局。
11. 清黃宗羲、沈善洪主編(2000)。黃宗羲全集：明儒學案。浙江:浙江古籍出版社。
12. 漢孔安國傳、唐孔穎達正義(1960)。十三經注疏：尚書正義。臺北:藝文印書館。
13. 牟宗三(1979)。從陸象山到劉茲山。臺北:臺灣學生書局。
14. 吳震(2003)。明代知識界講學活動繫年。上海:學林出版社。
15. 呂妙芬(2006)。陽明學士人社群。北京:新星出版社。
16. 林月惠(2005)。良知學的轉折－聶雙江與羅念菴思想之研究。臺北:國立臺灣大學出版中心。
17. 侯外廬、邱漢生、張豈之主編(1997)。宋明理學史。北京:人民出版社。
18. 梁啓超(1996)。中國近三百年學術史。北京:東方出版社。
19. 梁啓超評註(1916)。節本明儒學案。上海:商務印書館。
20. 彭國翔(2005)。良知學的展開－王龍溪與中晚明的陽明學。北京:三聯書店。
21. 彭國翔(2003)。中晚明的現成良知之辨。國學研究，11，15-46。
22. 賀廣如(1993)。碩士論文(碩士論文)。國立臺灣大學中國文學研究所。

1. 吳孟謙(2014)。晚明「身心性命」觀念的流行：一個思想史觀點的探討。清華學報，44(2)，215-253。