摘要
湛甘泉对程、朱的批判和改造,主要表现在对"理、气"关系上纠正了程、朱把"理气"、"理欲"分为二事的说法,认为两者是一体的,是"心"的不同表现,而非有"轻重"、"主次"、"先后"之别,把传统理学关于"心统性情"、"体用一源"的理论,引向了心学的范畴。在"知、行"的关系上,湛氏则强调两者的统一性,于是调和并解决了以朱熹为代表的理学与以陆九渊为代表的心学在"知、行"问题上的矛盾。
Zhan Gan-quan's criticism and reformation on Cheng Yi and Zhu Xi were mainly revealed in the rectification of the relation between Principle and Material Force,or Principle and Desire,which Cheng and Zhu considered as two distinct things.Zhan regarded Principle and Material Force as an organic whole,which were different representations of Mind.He did not make 'primary' and 'secondary' distinction between these two concepts.He led the traditional Neo-Confucianist theory,which is concerned with the view that 'nature and affection are integrated in mind' and 'thing-in-itself and practicality are from the same origin',into the domain of the Philosophy of Mind.On the relation of Knowledge and Practice,Zhan emphasized their unification.In this way,the contradiction between the Neo-Confucianism and the Philosophy of Mind,which were respectively represented by Zhu Xi and Lu Jiu-yuan,had been mediated and solved.
出处
《华南师范大学学报（社会科学版）》
CSSCI
北大核心
2009年第1期53-57,共5页
Journal of South China Normal University：Social Science Edition
关键词
理一分殊
去欲存理
体一用源
知行并进
'Liyi Fenshu'
upholds the principle and rejects the desire
thing-in-itself and practicality are from the same origin
knowledge and practice obtained side by side
