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历代醇儒通常对于梦境、幻觉等理智所不能把握的存在极少言说,并自觉将神异现象排斥在正统儒学之外。但在明代前期理学家笔下,出现了两种截然对立的状况:方孝孺、曹端、胡居仁等人诗文中很少见到梦境记录;但宋濂、薛瑄、吴与弼、陈献章、罗伦等人不加避讳地频繁运用梦意象、记录梦境,且梦境往往是与圣人晤面、受圣贤教诲并得到先贤赞许、聆听先贤口传理道等与理学体悟相关的象征性场景,同时伴随着与修身工夫、境界相关的暗示意味。本文通过探究明前期著名理学家文章中梦意象的呈现方式和表现差异,结合理学家的个性和履历、明前期思想界的生态状况,解析其理学体悟涵养方式的内涵特征,并由梦境这一入口管窥明前期理学家的精神世界。
Alcoholic Confucianism in ancient times often scarcely speaks of the inability of reason such as dreams and hallucinations, and consciously exclude the phenomenon of gods and gods from orthodox Confucianism. However, in the early Ming Dynasty, Neo-Confucianism appeared in two diametrically opposed situations: the records of dreams rarely seen in poetry such as Fang Xiaoyuan, Cao Duan and Hu Juren; however, Song Xuan, Xue Xuan, Wu Yubi, Chen Xianzhang and Luo Lun et al Dreams are often met with saints by the savagery of dreams, frequent use of dreams and without taboos, and are symbolized by saints and saints, praised by sages, and listened to the precepts of the sages, which are related to the understanding of the science. At the same time, Time, the realm of the implied meaning. This paper explores the ways and manifestations of dream images in the famous early Neo-Confucianist writings, analyzes the connotations of Confucianism’s understanding of the mode of conservation by combining the personalities and resumes of Neo-Confucianism, Entrance to the pre-Ming Neo-Confucianism’s spiritual world.