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本文首先還原毛憲與王陽明及其後學的學術論辯,揭示毛氏從程子學說中拈出“主敬”學術宗旨,並試圖塑造由程子至自身的學術傳承脈絡,用以論證其學有正傳。其次通過分析毛憲《毗陵正學編》的史源,論證他運用楊時傳道南方途居常州講學的地方文化資源,刻意强調宋代常州諸賢的理學成就,淡化他們的文學成就,成功塑造了由程子至其自身的學術傳承系譜,這一系譜又經毛憲在道南書院的講學傳播給當地士人。最後指出,自陽明學衝擊原有理學格局始,各種地方理學文化資源得以發掘並與陽明學展開競爭,反映了當時理學學說多元並競格局的發展動向。
This paper first restores the academic arguments of Mao Zedong and Wang Yangming and their subsequent studies, reveals that Mao seized the academic purpose of “Lord of the Lord” from Cheng Zi’s theory and attempted to establish the academic inheritance context from Cheng Zi to his own, There are authentic. Secondly, through the analysis of the history of “Piling Lingxue”, Mao Zedong demonstrated that he applied Yang to preach the local cultural resources in southern Changzhou to give lectures, deliberately emphasizing the achievements of Confucianism in Changzhou in the Song Dynasty, diluting their literary achievements and succeeding in shaping From Cheng Zi to his own pedigree of academic inheritance, this pedigree was disseminated to local scholars by Mao Xian’s lectures at Daonan College. Finally, it points out that from the beginning of the Yangming School’s impact on the original Neo-Confucianism pattern, all kinds of local Neo-Confucianism cultural resources have been explored and compete with Yangming School, which reflects the development tendency of the pluralistic and competitive landscape of Neo-Confucianism.