【作者】 钟华；

【导师】 姜广辉；

【作者基本信息】 湖南大学 ， 专门史（明代思想史）， 2022， 博士

【摘要】 黄宗羲说:“泰州之后,其人多能以赤手搏龙蛇,传至颜山农、何心隐一派,遂复非名教之所能羁络矣。……诸公掀翻天地,前不见有古人,后不见有来者。”黄宗羲绘声绘色地描述了颜钧(山农)诸贤气象,并给予如此崇高的评价,这在一部《明儒学案》中实不多见。这一评述引起中国思想史研究者极大兴趣和特别关注。但长期以来黄宗羲的这一评述却得不到印证,原因是关于颜钧这一主角的“剧本”——有关颜钧的第一手思想资料一直未曾面世。上世纪九十年代颜氏后人颜学恕先生将颜钧遗著捐献给中国社会科学院历史研究所,著名学者黄宣民先生将之精心整理成《颜钧集》加以出版,使得学界能够见到颜钧思想的“真容”。然而,研究颜钧思想是非常有难度的。难度主要来源于三个方面:第一,来自于文字梳理的困难。虽然说颜钧思想有民间化、世俗化的特点,但颜钧的文字写作全没有宋代以来类似《朱子语录》那种平易明白的风格。相反,却是极其艰深晦涩,乃至佶屈聱牙的,并且他自有一套独特风格的语言体系,难以常理解析。第二,难以理解的文字背后的深层原因是思维模式的障碍。通常学理研究运用的是理性逻辑思维。然而,心学家的文字从心中流出,他提出的概念往往为了描述对心灵境界的体悟以及指示达到这种境界的方法,它不是一种纯粹的逻辑思辨。因而单从理性思维的方式入手研究不能直接进入心学家的心灵境界。今日学者通常以“神秘主义”概括之,这是由于研究者是从外部研究的原因,在心学家自己那里,认为这是当然而然,并不存在什么“神秘”。第三,历史上对颜钧思想的理解与研究有极大的反差,其原因一是由于学派立场不同所形成的“意见”之风的弊端;一是由于时代的局限。为澄清一位思想家思想的本来面目,对存在的干扰因素应指出其根源所在并加以排除。《颜钧集》出版后,学术界对颜钧的思想研究跳出了历史上理学与心学之争的圈子,更加趋向于对其思想特点进行描述,学者大致将颜钧思想的特点归纳为:神秘主义特点与民间宗教性,悟道、修道与传道的特质,平民性,简化性,平实性,道德化的社会理想,扮演的社会角色等等。总之,学者的讨论已不再囿于以往学派的立场,这当然是一种优点。但由此带来另一个缺点,即脱离了从思想史发展脉络看问题,无法判断颜钧在思想史发展脉络上的环链节点和思想贡献。本论文认为,一部思想史,可以说是一部中国精神现象学史,又是一座中国的精神殿堂,历史上各思想家都在为这座精神殿堂添砖加瓦,看一个思想家的贡献,就是要看他为这座精神殿堂增加了什么新的内容。宋明时期的“性命之学”上承孔孟思想,所探讨的是宇宙人生的终极性意义,但它并不是虚幻的精神花朵,它要向人间落实,接受社会的检证。从宋代理学的发展阶段,到明代心学的发展阶段,再由精英之学向民间儒学的转换,这些都不是偶然的事件,而是在思想史律动中有它自己所需要解决的问题。只有在这个思路上思考问题,才能使得我们这个特定的课题——颜钧思想研究能够取得深入的进展。本论文的创新在于采用了“性命之学”这个全新的视角,在儒家心性问题的整体领域中观察颜钧思想的特点,在一以贯之的心学脉络中分析颜钧“性命之学”由内部证悟向外部实践展开的逻辑,并对他思想呈现的一些特点的深层原因予以解答。颜钧思想本是以“性命之学”立宗的。若离开儒家“性命之学”传统的视域,以及颜钧身处的时代所面临复杂的思想环境,我们很难看出颜钧思想真正的价值与贡献。从“性命之学”的角度切入,在儒家“性命”问题的大背景中看待,才能够发现相较于纯理论“性命”概念的思辨,颜钧的性命之学偏重于实证“性命”实践。因而本论文以“性命践履之学”为标题概括颜钧思想的特点。颜钧论“心”基本是对孟子、陆九渊、王阳明、王艮思想的继承与发挥。相较于阳明包罗万象可通一切事理、物理、伦理等方面的“心”本体,颜钧的心学涉及面相对狭窄,只是着重发扬伦理方面。他的心学旨在发挥人身之中“心”的作用以明“德”,以变化气质,消除人伦之间的障碍,使得道可以运化人世。颜钧接受了阳明“心”本体的思想,但他以“心”本体的理论与实践来落实人伦日用之道。从人伦实践方面来说,颜钧是阳明后学中难得的实践派。本论文认为,颜钧在性命观上主张“御天造命”,具有强调人的主体性和主动性的鲜明特点,但学界并无人将“御天造命”当作一个重要的“问题意识”加以探讨,这是一个较大疏漏;颜钧提出“神莫”的新概念与传统的“性情”概念相对待,对人的思维意识活动的类型有较深入的分析和认识,对照西方心理学的“潜意识”“无意识”概念来看,这是颜钧对中国思想史的一个重大贡献;颜钧提出“豁然顿悟”的“七日闭关”修持工夫,欲使“顿悟”思维的获得具有可操作性,并将此方法向社会学人推广。学术界一向默认“顿悟”并无可操作性,颜钧此一说法的对错另当别论,但颜钧这样提出问题至少有保留讨论的价值。以上这些都可以看作颜钧在中国思想史上的贡献。正因为如此,本论文主张,应该为颜钧思想在中国思想发展史上争一席之地。更多还原

【Abstract】 Huang Zongxi said,"After Taizhou,its people are more than able to fight the dragon and snake with their bare hands,passed to Yan Shanong,He Xin Yin a school,then again not the famous religion can be detained carry on.The......gentry have turned heaven and earth upside down,and there is no one from the past,no one from the future." Huang Zongxi described Yanjun’s(Shanon’s)sages in graphic detail,and gave such a high evaluation,which is not often seen in a "case of Ming Confucianism".This commentary has attracted great interest and special attention from researchers in the history of Chinese thought.But for a long time Huang Zongxi’s commentary was not confirmed,because the ’script’ of Yan Jun,the protagonist,the first-hand information about Yan Jun’s thought,has never been made available.In the 1990 s,Yan Xuezhu,a descendant of the Yan family,donated Yan Jun’s writings to the Institute of History of the Chinese Academy of Social Sciences,and Huang Xuanmin,a renowned scholar,published them in the form of the Yan Jun Collection,enabling the scholarly community to see the ’true face’ of Yan Jun’s thought.However,the study of Yan Jun’s thought is very difficult.The difficulty arises from three main sources: first,from the difficulty of sorting out the text.Although Yan Jun’s thought is folklorized and secularized,Yan Jun’s writing does not have the easy-to-understand style of the Zhu Zi Quotations from the Song dynasty onwards.On the contrary,it is extremely difficult and obscure,even difficult to read,and he has his own unique style of language that is difficult to parse in common sense.Secondly,the deeper reason behind the incomprehensible text is the obstacle of the mode of thinking.Normally,the study of doctrine uses rational and logical thinking.However,a mentalist’s words flow from the heart,and the concepts he puts forward are often intended to describe the realm of the mind and to show the way to reach that realm;they are not purely logical.It is not a purely logical thought.Thus,a study that begins with the rational way of thinking alone cannot directly access the mind of the teleologist.This is due to the fact that the researcher is studying from the outside,but the mentalist himself takes this for granted,and there is no ’mystery’.Thirdly,there is a great discrepancy between the historical understanding and study of Yan Jun’s thought,partly because of the shortcomings of the "opinion" style formed by the different positions of schools of thought,and partly because of the limitations of the times.In order to clarify the true nature of a thinker’s thought,it is important to point out the root causes of the distracting factors and remove them.Following the publication of Yan Jun’s Collected Works,scholarly research on Yan Jun’s thought has moved beyond the historical controversy between doctrine and teleology and has tended to describe the characteristics of his thought,which scholars have broadly characterised as mystical and folk religious,the qualities of enlightenment,monasticism and preaching,commonplace,simplicity,plainness,moralised social ideals,and the social role he played.In short,the scholarly discussion is no longer confined to the positions of the previous schools,which is certainly an advantage.However,this brings about another disadvantage,namely that it is impossible to judge Yan Jun’s contribution to the development of intellectual history without looking at it from the perspective of the development of intellectual history.This thesis argues that a history of thought,which can be described as a history of Chinese spiritual phenomenology,is also a Chinese spiritual temple to which various thinkers throughout history have added bricks and mortar,and that the contribution of a thinker is to be seen in terms of what new content he has added to this spiritual temple.The Song and Ming dynasties’ ’science of natural life’,inherited from Confucius and Mencius,explored the ultimate meaning of the universe and life,but it was not an illusory spiritual flower,it had to be implemented on earth and subjected to social scrutiny.From the development of the Song dynasty,to the development of the Ming dynasty,and then from the elite to folk Confucianism,these were not accidental events,but rather issues that needed to be resolved in the rhythm of intellectual history.It is only by thinking in this way that we can make further progress in the study of our particular subject,Yan Jun’s thought.The innovation of this thesis lies in the adoption of the new perspective of the "science of natural life",in the observation of the characteristics of Yan Jun’s thought in the overall field of Confucian mindfulness,in the analysis of the logic of Yan Jun’s "science of natural life" from internal enlightenment to external practice in the context of a consistent mindfulness.The logic of Yan Jun’s thought from internal enlightenment to external practice is analysed in the context of a consistent lineage of teleology,and the underlying reasons for some of the characteristics of his thought are answered.Yan Jun’s thought was originally founded on the school of natural life.It is difficult to see the true value and contribution of Yan Jun’s thought if we leave the context of the Confucian tradition of the doctrine of ’natural life’ and the complex intellectual environment in which Yan Jun lived.It is only when we look at Yan Jun’s theory of life from the perspective of "the study of natural life" and in the wider context of the Confucian question of "life" that we can see that,in contrast to the purely theoretical conception of "natural life",Yan Jun’s theory of natural life The thesis is based on the practice of "natural life".This thesis therefore summarises the characteristics of Yan Jun’s thought under the title ’The Study of Natural Life in Practice’.Yan Jun’s theory of the mind is basically an inheritance from and a play on the ideas of Mencius,Lu Jiuyuan,Wang Yangming and Wang Gong.Compared to Yang Ming’s all-encompassing "mind",which can be understood in all matters,physical and ethical,Yan Jun’s teleology is relatively narrow in scope and focuses only on ethical aspects.His philosophy of the mind aims to bring into play the role of the mind in the human body in order to clarify virtue,to change the temperament,to remove the barriers between human beings and morality,and to enable the Tao to be transported into the world.Yan Jun accepted Yang Ming’s idea of the Heart,but he used the theory and practice of the Heart to implement the way of human morality and daily use.In terms of the practice of human ethics,Yan Jun is a rare practitioner among Yangming’s later scholars.The thesis argues that Yan Jun’s view of natural life,which advocates "the creation of life by heaven",has the distinctive feature of emphasizing human subjectivity and initiative,but no one in the academy has taken "the creation of life by heaven" as an important "problematic consciousness"."This is a major omission;Yan Jun’s new concept of "Shen Mo",in contrast to the traditional concept of "nature and emotion",provides a more in-depth analysis and understanding of the type of consciousness activity of the human mind,in contrast to the Western This is a major contribution of Yan Jun to the history of Chinese thought,in contrast to the"subconscious" and "unconscious" concepts of Western psychology;Yan Jun proposed the "seven-day retreat" of "enlightenment".Yan Jun proposed the"seven-day retreat" to make the attainment of "epiphanic" thinking operational and to extend this method to scholars in society.The academic community has always tacitly accepted that there is no operationalization of "epiphany",so the rightness or wrongness of Yan Jun’s claim is another matter,but Yan Jun’s question is at least worth preserving for discussion.All of this can be seen as Yan Jun’s contribution to the history of Chinese thought.It is for this reason that this thesis argues for a place for Yan Jun’s thought in the history of Chinese intellectual development.更多还原