“万物一体之仁”:王阳明的仁学思想及其生态学意义

思孟派儒家主张将人的道德关怀扩大到天地万物,这一致思路向被宋儒发展为"万物一体之仁"的思想。王阳明整合了《大学》的"三纲领"、孟子的"仁民而爱物"、"尽心"和《易传》的"天地之心"等理论资源,对"万物一体之仁"的思想进行了充分的发挥和发展。在王阳明的学说中,"以天地万物为一体"是儒家仁爱思想的最终目标,是"仁者"的最高境界,也是儒家道德关怀的最高体现。"万物一体之仁"的思想中包含着深刻的生态伦理思想,是中国儒学对人类思想的独特贡献,可以为我们超越西方传统的人类中心主义、有效解决生态危机、实现人类社会的可持续发展提供重要的思想资源。     

“此心光明”:王阳明的生死觉化与良知体证

王阳明早年出入儒释道,经龙场大悟觉化生死一念,实现了生命的彻底超拔。考诸阳明对于生死问题的思考,乃是基于"仁者与天地万物为一体"之理念:人心与天地万物神感神应,即是一体之仁的感通不已,亦即彻生彻死之"真己";但为私欲执著所遮蔽,众生沉沦于"躯壳之己",故有"小我"之生死。体证生死的关键,在于挺立知是知非之良知,笃行事上磨炼之工夫,真诚地面对现前一念,破除私欲执著之遮蔽,恢复一体之仁的神感神应,以证入"大我"之化境。然而,一体之仁的体证,不离伦物之感应,故自我的生死超越,关乎他者的生命安顿。因此,阳明之生死觉化,既未堕于虚无寂灭之窠臼,亦未落于自求解脱之坑堑,正是通过对长生不死的视域转化,阳明构建起了"致良知"的道德形上学。     

王阳明仁说的博爱理念

由《礼记·礼运》而来的一家一人观念,在宋明时期被给予了广泛的讨论。气性之和合导出了博爱的"大家"说,而大人"以天地万物为一体"则成为王阳明仁说的中心课题。"心体之同然"与"一体之仁"相结合,并随着良知发用而呈现。博爱是有边际的,爱善是博爱的内容限定。生物之心意义上的天下一心,可以辅助发明心本论哲学的以心为本和社会人伦意义上的同心同爱。"致良知"为博爱的实现提供了最重要的心理动因,而且直接担负起了践行博爱的道德责任。生民的困苦通过"一体之仁"的心理架构而转移到我的身上,不忍人之心已转换成义不容辞的救济职责。博爱的施行并不拒绝回报,互惠是施行博爱的理想结果。     

论王阳明“治世”“治心”“治天”的逻辑统一

在哲学理论上,王阳明以良知释知行本体,从知行合一走向致良知,同时将万物一体思想的根基诉诸致良知之学,即是说,他用致良知作为其心学思想之核心,通贯知行合一与万物一体。这种理论的架构及推演与王阳明治理思想的内在逻辑一体相连、密不可分,具体表现为:"治天"的关键在于"治心""治世",其中"治世"又可以转化为"治心",由"治心"可以达到对自然、社会的治理。三者之中,"治心"是核心和主导。     

从朱王"新"、"亲"之辨看王阳明的亲民思想

朱熹和王阳明就"大学之道在亲民"的"亲"字进行了各自的阐释.朱熹强调的是对民众的教化,"亲"应作"新";而王阳明强调不仅要对民众进行"教",更要对民众的生计给予关怀.注重从物质上对民众进行"养","亲"不能只解释为"新".王阳明从良知出发,认为明德、亲民是体与用的关系,政不亲民则明德不明.因此,王阳明在治世中表现出了重教、贵生、富民的爱民情怀.但是由于王阳明的政治立场的限制,他的"亲民"思想并不彻底,不可能在为政活动中一以贯之地践行.     

论王阳明“一体之仁”的仁学思想

王阳明逝世前两三年开始竭力强调"万物一体"论,然而人们却往往忽略该命题的全称"天地万物一体之仁"的"仁"字。其实,"一体之仁"是阳明学重构万物一体论的核心观念、本体依据。以"一体之仁"为根本旨趣的万物一体论既不同于先秦以来传统的万物一体论,也有别于程颢的由"识仁"而进至"浑然与物同体"的仁者境界说,而是新形态的以仁为本的"仁学一体论"。阳明学万物一体论既是一项本体论论述,也是工夫论命题,更反映了"天下主义"的人文精神。阳明认为,由"一体之仁"的信念出发,有望实现"天地万物本吾一体者"的和谐共存的理想世界。     

阳明心学是先秦儒学合乎逻辑的发展

众所周知，王阳明自己十分自信的学问就是致良知之学，虽千经万典莫逃焉。但是在笔者看来，鉴于明朝中后期的特殊环境，王阳明还有没说透的话，那就是他的心即理、致良知、知行合一，一切理论环节，全部走的都是一条从心性到政治的路。他的最终目标就是天地万物一体之仁。所以在他的著作中有对社会现实、皇帝以及官僚集团的批判。这种路数与孔、曾、思、孟完全是一致的，与儒家经典《尚书·尧典》、郭店简《唐虞之道》所展现出来的政治理想也是完全一致的。所以，阳明心学是对中华文化真正的追随，是中华文化合符逻辑的发展。     

“恶”之缘起、明觉与去除——以王阳明“四句教”为中心的考察

王阳明"四句教"围绕善恶问题而展开,其理论前提为"仁者与天地万物为一体"。心体作为无限感通的一体之仁,超越善恶的相待性,此即"无善无恶心之体";心之应物起念处即是意,一体之仁遂有感通与阻隔之别,此即"有善有恶意之动";而一体之仁的感通或阻隔,皆能为良知所自然明觉,此即"知善知恶是良知";行事上磨练之工夫,涤除私欲执着之障蔽,以恢复心体之感通,此即"为善去恶是格物"。可见,"四句教"对于"恶"之问题有着完整而清晰的阐明:心体无恶,表明"恶"为非本体性的存在;意动有恶,表明"恶"具有因缘和合的性质;良知知恶,表明"恶"能为主体所明觉;格物去恶,表明"恶"能为工夫所破除。其间涉及道德本体之确立、伦理责任之承担、自由意志之可能、道德行为之价值等问题。由此,王阳明不但构建起了融本体与工夫为一贯的修证体系,亦构建起了心学之道德形上学。     

与天地为一的审美精神——王阳明对中国传统美学的继承和发展

一、良知与《易》象阳明哲学的两个基本原则 ,即知行合一、体用一源 ,决定了本体、功夫和境界三者的同一。这三者的同一 ,也就成为阳明美学的前提。在这个前提下 ,阳明美学认为 ,对天地的审美观照 ,就是对天地万物的本体和生命的“道”的观照 ;“道” ,是统一万物一体之气 ,也就是“与天地万物一体”的自我本心———“仁”。观照天地万物 ,就是通过感发自我本心的良知 ,以创化这个“仁”的境界 (意境 )。因此 ,以良知为个体自我与天地万物相互感发的境界 ,就成为阳明美学的出发点。这个出发点的思想来源 ,可以追溯到《易传》。阳明特别反对…     

“致知”与“诚意”之间——刘蕺山论《大学》主旨及对王阳明的批判

王阳明对《大学》主旨的理解,经历了由"诚意"到"致良知"的变化。刘蕺山则认为《大学》主旨乃"诚意",并对阳明的良知学说进行了批判,不过他在批判的过程中亦有所维护。王阳明的"良知""致良知"与刘蕺山的"意根""诚意",并不如黄宗羲所讲两者无甚分别,亦不如牟宗三所言两者"地位及层次皆相等":"良知"相较于"意根"来说,更为浑融宽阔;"诚意"则是针对"致良知"所未加以突出强调的葆任源头处的洁静精微而发。     

Emotion,the bodily,and the cognitive

In both psychology and philosophy, cognitive theories of emotion have met with increasing opposition in recent years. However, this apparent controversy is not so much a gridlock between antithetical stances as a critical debate in which each side is being forced to qualify its position in order to accommodate the other side of the story. Here, I attempt to sort out some of the disagreements between cognitivism and its rivals, adjudicating some disputes while showing that others are merely superficial. Looking at evidence from neuroscience and social psychology, as well as thought experiments and theoretical arguments, I conclude that it is necessary to acknowledge both that emotions have intentional content and that they involve somatic agitation. I also point out some of the more promising directions for future research in this area.     

Copernicus,the orbs,and the equant

I argue that Copernicus accepted the reality of celestial spheres on the grounds that the equant problem is unintelligible except as a problem about real spheres. The same considerations point to a number of generally unnoticed liabilities of Copernican astronomy, especially gaps between the spheres, and the failure of some spheres to obey the principle that their natural motion is to rotate. These difficulties may be additional reasons for Copernicus's reluctance to publish, and also stand in the way of strict realism as applied to De Revolutionibus, although a realistic astronomy may be envisioned as a goal for Copernicus's research program.     

The psychiatrist,the counselor,and the school

Based on a general systems analysis model, the holistic approach to counseling spans every level and interaction effect from the gene to the interpersonal to the community and beyond. One of the major functions of the counselor in this approach is opening and maintaining communications among groups in the various school and community subsystems. The author of this article, a psychiatrist, stresses the use of the holistic approach in (a) the training and role of the psychiatrist, (b) the school and its subsystems, (c) the role of the guidance counselor, and (d) the interaction between the guidance counselor and the psychiatrist.     

Jungian Psychology, the Body, and the Future

Impressive reaffirmation of Jung's archetypal hypothesis has come from developments in behavioural biology (Tinbergen 1951; Cosmides 1985), psycholinguistics (Chomsky 1965), structural anthropology (Lévi-Strauss 1967), developmental psychology (Bowlby 1969), dream research (Jouvet 1975). neuroscience (MacLean 1976), sociobiology (Wilson 1978), and evolutionary psychiatry (Gardner 1988; Gilbert 1989). A close correspondence exists between Jungian theories of dreaming in human beings and modern biological theories of dreaming in animals. A paradigm shift is under way in the direction of a growing cross-disciplinary awareness that all human sciences are about archetypal manifestations and that these apply as much to the body as to the mind. Jungian psychology must keep abreast of these developments if it is not to be sidelined and superseded by less humane therapeutic philosophies.     

Homosexuality,the Halacha,and the helping professions

The position of Jewish writings on homosexuality is the topic of inquiry. Overt homosexuality, child homosexuality, and lesbianism are examined in the light of Jewish Halacha (law). Though Talmudic writings view homosexuality with severe disapproval, a sprrit of tolerance and compassion is also voiced in them. It is suggested here that Jewish law placed overt homosexuality in the category of illness to evoke compassion for it Halachic insights also suggest that homosexualities be viewed differentially. Activities involving minors and lesbians are not given equal weight in the realm of retribution. There are efforts to obviate social stigma. Prevention and rehabilitation are given major concern. To conclude the article, the role of the Jewish religious practitioner and his responsibilities vis-à-vis the homosexual client are given a brief examination.     

Jung,the Wilderness,and the Call of the Wild

The publication of The Red Book reiterates how deeply connected to nature Jung was and how this connection emerged through his encounter with the spirit of the depths. This article reviews some of Jung's writings in regard to nature and suggests that the energy related to the earth that Jung expresses in The Red Book was continued in his ongoing work on his tower at Bolllingen. The author also reviews his own search for a deeper connection to nature and an understanding of his own ancestry. Reviewing the emergence of the value of wilderness in North America and the call to reclaim the wild, he considers the life of Englishman Archie Belaney, who took on the identity of a Native American, Grey Owl, and became one of Canada's first leading environmentalists.