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罗钦顺以心性理气为宗旨,心性不离不混,一反程朱、陆王“存天理,去人欲”的观点,以人欲是人的天性、天理。在理气关系上,既不是理逻辑在先,也不是理气为二物,而是“理气为一物”。在道器关系,主张道器不二合一说。程朱、张载把性分“天命之性”“、气质之性”。他认为天命之性已逻辑地在气质之性中了,并非为二物。格物是为了穷理,不是陆王所说是为明心、立乎其大,或正心等。罗钦顺之学是从程朱理体学中脱胎出来,既拖着程朱理体学的尾巴,又为明中叶的气体学开出新生面。
Luo Qinshun to the psychological temperament for the purpose of the heart of the inseparable, an anti-Zhu, Lu Wang “save nature, go to the human desire ” point of view, human desire is human nature, the natural principle. In the relationship between qi and qi, neither logical logic precedes nor is qi into two things, but “qi is a thing.” In the relationship between Taoism, Taoist advocate harmony does not mean one. Cheng Zhu, Zhang Zai sex points “nature of destiny ” temperament ". He believes that the nature of destiny has been logically tempered in nature, not as two things. Treasure is for the sake of reason, not what the King of Lu said is clear-cut heart, depending on its big, or honest. The doctrine of Luo Qin Shun was born out of Cheng Zhu Neo-Confucianism, which not only dragged the tail of Cheng-Zhu Neo-Confucianism but also opened a new face for the gas science in the mid-Ming Dynasty.