摘要
儒家传统的"天人合一"思想,在宋明时期经过理学和心学在道德形上学层面的发展而达到了顶峰。同是为了实现"天人合一"的圣人之境,理学和心学在这个"大同"的目标之外,又存在诸多"小异":理学以"天道"为核心,以"格物致知"为方法,将天道人道化,把天道和人道糅合在一起;心学以"人道"为核心,以"致知格物"为方法,以内在性为出发点,将人道天道化,化内在为超越。这些差异也导致了他们所理解"天人合一"境界在终极存在状态上的差异:理学派的"天人合一"是"有间"的,即是以主客二分,形上形下相分离作为理论前提的;而心学则强调了"无间"即主客未分的"天人合一"。
TheConfucian traditional thought was about the harmony between nature and man, which completely developed during Song and Ming Dynasties. Cheng Zhu School and Yang Ming School were belong to Confucianism, they also accepted the thought about the relationship about nature and man, but they had different comprehension on how to arrive the state about harmony between nature and man.
出处
《兰州学刊》
CSSCI
北大核心
2017年第2期74-80,共7页
关键词
理学
心学
天人合一
Cheng Zhu School
Yang Ming School
harmony between nature and man
