高攀龙的“理气心性”观 - 山东大学易学与古代哲学研究中心.docVIP

高攀龙的“理气心性”观 向世陵 （中国人民大学哲学系、孔子研究院 北京100872） [摘要]作为明代后期的一位理学代表，高攀龙适应明末分析考量不同学术并自觉进行总结的趋势，“分剖”各家而发明“性学”。从默坐澄心与体认天理合一的工夫出发，他以“理即性”颠倒“性即理”，其体系大致处于性学与理学的杂糅之中。他所尊崇的天理已经成为“天然自有之理”，“明理性”不是要明实在之理，而是“明”本身即是理性。他利用“继善成性”之善在性先的义理间架，立足于形上之本去论证性善，故所论性善与孟子的人性善并不相同，发明的是“人生而静以上”的哲学本体，善即性，性体即是善体。他又并根据自己对理学史的总结，将宋明理学家划分成了五大派系，提出了或许是最早的宋明理学分系说。 [关键词] 理气心性 性学 理即性 性善 理学分系 Gao Panlong’s Viewpoints on “LI, Qi, Xin, Xing” Xiang Shiling (Department of Philosophy Institute of Confucian Studies, Renmin University of China) Abstract: As a representative of Neo-Confucianism in the late Ming dynasty, Gao Panlong adapted himself to the tendency which analyzing, weighing and summing up consciously the various learning. He clarified the school of “Xing” (nature) in the different schools. From keeping the mind silent and pure and his experience to the “Tian li”(heavenly Principle), he transformed the “Xing is Li” into “Li is Xing” and made his system to become a blend of “Xing Xue” and “Li Xue”. Therefore, The “Tian Li” became the natural and inborn principle; The “Clarifying Tian Li and Xing” only meant the “clarifying” itself. Making use of the frame of “Ji Shan Cheng Xing” and the good prior to nature, that his demonstration to the “nature born to good” distinguished from Mencius’s. What he demonstrated is the metaphysical noumenon which exists above human experience and good is just nature. Finally, being based on his summarizing to the history of Neo-Confucianism, he divided the Neo-Confucianists into five schools which means the earliest doctrine distinguishing the schools of Neo-Confucianism from the Song to Ming dynasties. Key words: “LI, Qi, Xin, Xing”, The school of “Xing”, “Li is Xing”, “Nature born to good”, Distinguishing the schools of Neo-Confucianism. 高攀龙（1562~1626）生活于明代后期，是东林学派的主要代表之一，其时曾有“一时儒者之宗”的赞誉。在宋明理学家中，高攀龙不算是一位重量级的人物，他的学术思想也因之没有受到特别的关注。但是，高氏志于“复性”，建构“性学”，又总结各家，试图梳理出理学发展的脉络，故其学说确有自己的特点。 一、“分剖”各家与发明“性学” 高攀龙通过对前人学术的总结研究，将理学各系及其基本范畴归结为理、气、心、性四家，因而要求对其相互间的关系进行认真的梳理。按他所说：