明中晚期李材的理学思想研究-宜兰大学图书馆.PDFVIP

明中晚期李材的理學思想研究 吳秀玉 國立宜蘭技術學院人文及科學教育中心副教授 摘要 明初的理學，在政府的大力推動下，承傳宋元學風，是朱子理學獨盛時期， 但因為朱學末流的偏於向外求理，忽略了反歸內心悟道的偏失，以致有皓首窮經 尚「不見道」者；於是明朝中期王陽明以致良知之直截簡易、即所謂的「心學」， 異軍突起，立即壓倒了朱學的零碎支離。然而因為陽明的「無善無惡心之體」、 良知說，貽誤了後學，使得後學任心廢學、任知而行，偏離了倫理綱常，落入了 釋子一途，引起朝廷上下的鳴鼓攻擊，令王學陷入了深刻的危機。李材生於明朝 中晚期，是江右鄒守益的弟子、王陽明的再傳弟子，不忌王學嫡傳，勇於批評陽 明以知為宗、誠不知性之善 ，乃標以止、修為宗。「止」是知止、即止於至善， 「修」是修身、以修身為本；一邊言恢復至善本性，一邊言齊家治國平天下；揉 合了朱、王的思想，以圖挽救陽明之言之弊。影響所及，明朝晚年的東林學派、 蕺山學派，甚至清初的黃宗羲都繼踵跟進，掀起了一片蓬勃的王學修正運動，也 使得朱、王的對立演變成合流的新氣象。 關鍵詞：明初朱學、明中期王陽明、明中晚期李材、止修、揉合朱王。 To investigate the transition of the scholarship during the declining years of Ming Dynasty via Kao Ching-Yi’s academic thoughts Hsiu-Yu Wu Associate Professor Humanities and Science Education Center National I-lan Institute of Technology Abstract Ancient Chinese saints and sages all put their emphases on the study of mind, thus the subject of research focused namely on the cultivation of body and mind. Dating back to over 2,500 years Confucius, the founder of Confucianism, had talked about it, saying “I do whatever I want to do whereas remain to behave myself.” He made all his efforts to express the moral mind through his whole life. It is as well the mere rule according to which people evaluate meanings of their lives. Inheriting Confucian thoughts, Meng-Tze established the theory of “Good Human Nature” in order to inspire people. Although assimilating Taoism and Buddhism, never was any rationalist in Song Dynasty incongruent with conventional thoughts of Confucius and Meng-Tze. During Southern Song Dynasty the rationalist