羅近溪「體現哲學」之工夫論特色

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题名:	羅近溪「體現哲學」之工夫論特色
其它题名:	The Specific Characteristic of Luo Jinhsi's Doctrine of Practical Effort of Self-cultivation in His Ti-hsian Phlosophy
作者:	高瑋謙 Wei-chien Kao
貢獻者:	南華大學哲學與生命教育學系 Nanhua University, Department of Philosophy and Life Education
关键词:	羅近溪;體現哲學;百姓日用;赤子之心;破除光景;順適平常 Luo Jinhsi;Ti-hsian philosophy;ordinary behaviors of everyday life;pure heart of a newborn baby;the elimination of human speculations or fantasies;leading our way back to the softness of the heart so as to fit into any kind of human condition properly and smoothly
日期:	2011-07-01
上传时间:	2011-12-06 11:04:20 (UTC+8)
出版者:	南華大學哲學與生命教育學系
摘要:	本文探討羅近溪「體現哲學」之工夫論特色，先從近溪「體現哲學」之意涵談起，再論其「體現哲學」宗趣下之工夫論，主要目的在於希望能夠對近溪哲學思想有更為簡明切要的掌握。總括而言，近溪「體現哲學」之意涵，其中所謂「體現」之義，其實可以用「一體呈現」來加以詮釋。天地萬物透過我身一體呈現，適足以見天地大德之生正是物我同體之仁，此不僅表示天地萬物與我相通為一，而且生生之仁德也與此身融合無間，真可謂通天人、貫內外、徹上下，完全一體呈現矣。因此，依近溪「體現哲學」之宗趣，其所展現出來之實踐工夫，往往落在百姓日用而不知處、或在孩提赤子之心上，指點吾人悟入此身本自具足的天命之性或良知仁體，同時也強調「破除光景」工夫的重要，以回歸道體順適平常與渾然而現之境。從「破除光景」中回歸實體實學，或說回歸實體實學適足以「破除光景」，此本是近溪「體現哲學」宗趣下一體兩面之實踐工夫也。故舉凡語默動靜或待人接物皆應回歸當下之順適平常、自然活潑，無有沾滯留戀、矜持拘謹，此即是羅近溪「體現哲學」之工夫論特色也。 The purpose of the article is to determine the specific characteristic of the doctrine of practical effort of self-cultivation in Luo Jinhsi's Ti-hsian philosophy. The procedure of the inquiry is to present firstly the general intent of Luo Jinhsi's Ti-hsian philosophy, so as to offer in advance the necessary theoretical premises thereof, in order that the coming exposition of Luo Jinhsi's doctrine of self-cultivation can be grasped very concisely in its specific position against the whole system. In short, according to his Ti-hsian philosophy, Ti-hsian should be understood as“Ι-Ti-er-Xian”, that is, as “each (the ontological substance or the corporeal body ) cannot present itself without the other ”. The ontological significance of the whole universe presents itself through my corporeal body. The great virtue of heaven and earth, the creativity of the same, is precisely just the cosmic feeling inside me that unites me and the outer world. This implies not only that the outer universe and Ι are one, but also that the great virtue of creativity is simultaneously the virtue of Jen(仁) inside me. Heaven and man, inner and outer world, the transcendence and the empirical are one, through and through. Based on these theoretical premises, therefore, the purpose of the practical effort of self-cultivation is twofold：(1)to enlighten us to see clearly the creativity of the Heaven actually is inside us the human beings as our nature, and this enlightenment could be gained through efforts of self-cultivation in the ordinary behaviors of everyday life, or the pure heart already presented in a newborn baby；(2) to emphasize the importance of the effort to eliminate our human speculations and fantasies, in order to let the Dao present itself in our corporeal bodies and our everyday lives smoothly without obstacles. Either “We should endeavor to get rid of our human speculations or fantasies in order to lead the way back to the real ontological substance and real learning. ”, or“ It is only when we lead our way back to the real ontological substance and real learning, that the elimination of speculations or fantasies is possible. ”, both are actually two sides of the same practical effort of the doctrine of self-cultivation in Luo Jinhsi’s Ti-hsian philosophy. The specific characteristic of his doctrine of practical effort lies in this：Either we are talking or in silence, either we are moving or in standstill, when we are meeting people and treating them, the crux of the practical effort is to lead our way back to the softness of the heart so as to fit into any kind of human condition properly and smoothly, or, to let the heart present itself naturally and lively, here and now, without any clinging, hesitation or craving, without any arrogance or restrain.
關聯:	揭諦 21期
显示于类别:	[本校期刊] 揭諦 [生死學系(生死學系碩士班,哲學與生命教育碩士班)] 揭諦

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