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双语推荐：陆王心学

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陆王心学作为传统文化中具有代表性的一派对传统知识分子具有重要的影响。王阳明,作为陆王心学的集大成者,所提出的"良知说"在社会责任感养成教育方面更是具有丰富的文化育人的价值与资源。其中,壬阳明所提出的"破心贼"以"明明德","明人伦"以"亲民","成圣贤"以"止于至善",对于当代大学生社会责任感养成提供了三个层次的教育目标,从大学生个体自我的道德为出发点,外推至对社会伦理关系明确与建立、再到社会责任感的培养及落实,秉承了"大学之道,在明明德,在亲民,在止于至善"的大学精神,体现了传统文化对于知识分子"内圣外王"的根本要求。
The Lu-Wang School,as one of the most representative schools of Chinese philosophy,has an important affect on traditional scholars.The Intuitive Knowledge Thought proposed by Wang Yangming,the originator and master of Lu-Wang School,has a plentiful value and resource for cultural education in the aspect of elevating college students’sense of social responsibility.‘Shattering selfish desires to manifest the illustrious virtue’,‘Properly handling the interpersonal relationships to love people’and ‘Becoming saints to rest in the highest good’are three moral goals from Wang Yangming’s theory,which provide three educational goals for fostering college students’sense of social responsibility.The three goals are based on enhancing the moral of the college student,then extend to the establishment and definitude of social ethic relationship and finally go further to the development and implementing of the sense of social responsibility.The educational goals inherit the spirit

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加尔文是法国宗教改革时期的倡导者，其教育免费理念、职业公平理念对后世的欧洲诸国影响深远。王守仁是我国明代著名教育家，在继承了陆九渊的“心学”学说基础上，创立了影响中国一个多世纪的“王学教育体系”，王守仁也积极提倡职业公平理念，主张对学生的教育要“随人分限所及”。通过对二者职业教育理念的异同进行比较研究，发现二者职业教育理念虽有差异，但教育目的却殊途同归。
Calvin is a French advocate of religious reform period ,whose ideas of free education and fair career affect-ed later generations of European countries .Wang Shouren is a famous educator of Ming Dynasty in China learning from the theory of Heart of Jiuyuan Lu and establishing an educational system of Wang school , which affect more than a century .Wang Shouren also actively promoted the idea of fair career ,advocated that the education should ac-cording to the ability of students .By a comparison of vocational education idea of these two people ,the paper found that they had same educational purposes even with different vocational ideas .

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陈子龙是明清之际的著名文人,而明清之际是一个特殊的时期,在这个时期中,各种思想发生碰撞和冲击,生活在这个特殊时期的人们也受到多种思想的影响,陈子龙身上就体现了这一点,其受到了陆王心学、实学和程朱理学等思想的影响,带有十分明显的时代色彩,而其思想的复杂性在其词作上体现得最为明显。
Chen Zilong was a famous scholar during the Ming and Qing dynasties,and this period was a special one in which all kinds of thoughts collided and impacted each other,and the people were influenced by varieties of ideas.All this was reflected in Chen Zilong.He was one after another influenced by heart-mind theory,practical theory and neo-Confucianism.And the complexity of his thought is the most obvious in his poetry.

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在理学主流观点的主导之下,宋明儒学的认知以程朱理学与陆王心学的二分模式为准,理学、心学、气学三派说冲破了理学主流观点的束缚,为宋元明清儒学的研究开拓了新的领域。与此同时,随着唯物论范式的意识形态化,气学本身的相关问题未来得及细化和深化。以气学分系问题为契机,港台以及日本的学者的探讨使气学研究在当下活跃起来,大陆学界应当充分意识到气学分系问题的重要性,积极参与进来,并自觉汲取张岱年将马克思主义与中国气论传统相结合的思想智慧,使气论哲学的研究在新的起点上复兴起来。
While the neo-Confucianism is the mainstream view,the cognition of Confucianism is marked by the dichotomy of Cheng-Zhu school and Lu-Wang school in Song and Ming dynasties.The three schools,i.e.,neo-Confucianism,metaphysics,and theory of air (qi )open up new explorations.Mean-while,the political ideology prevents the theory of air (qi)from further development.In contrast,this of-fers opportunity to researchers in Hong Kong,Taiwan and Japan.The paper urges Chinese scholars to learn from Zhang Dainian in combining Marxism with Chinese traditional studies of philosophy.

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程敏政著作宏富,遍及经、史、子、集,有30余部。程敏政整理不少地方文献,为徽学的发展注入了丰富的原始资料。程敏政推崇程朱理学,又调和朱陆,在促进程朱理学向王阳明心学转变过程中做出了贡献。他编选了明人选明文总集《明文衡》,录文有很大的宽泛性,在广义的"文选学"上占有一席之位。
Cheng Minzheng left more than thirty works covering Jing, Shi, Zi and Ji. He sorted a lot of local literature, and thus offered abundant data for the development of Hui studies. He promoted the development of neo -Confucianism of Cheng -Zhu, reconciled Zhu Xi and Lu Jiuyuan, and made contributions to the transformation from neo-Confucianism of Cheng-Zhu to Wang Yangming''s mind theory. What''s more, he compiled Ming Wen Heng in which the selected articles covered a wide range of fields, occupying an important position in "Selected Works" in a broad sense.

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明代的文学复古运动从明初一直持续到明中后期,几乎贯穿整个有明一代,以初期吴越、闽中文人和中后期的前后七子为主要代表。与此相对的是明代的经学,"其学各抒心得,及其弊也肆。空谈臆断,考证必疏。"文学和经学迥然不同的学术研究走向,与"台阁体"影响、陆王心学压倒程朱理学及前代经学研究积弊有关。少数读书人既作为文学家,又作为治经学者,在文学和经学方面分别作出"复古"和"创新"(即"离道")的创作和研究抉择,很大程度上又是由其所处的不同环境造成。
The Retro Movement of Literary lasted from the early stage to the middle and later periods of Ming Dynasty, almost throughout the whole dynasty. The chief leaders of this movement in the early periods are those literatis who especially lived in Wuyue and Fujian,and that in the rest periods are the“QianHouQiZi”.At the same time, the opinion that “Each doctrine expresses their own views, the disadvantages are obvious. Only talk and guess, the research must be incomplete” of the Confucian Classics was just on the contrary to this movement. The different direction of research between Literature and Confucian Classics related to the Taige Style, the philosophy of the mind by Lu and Wang and the disadvantages of the Confucian Classics research before. Few intellectuals studied not only as litterateurs but also as scholars on Confucian Classics. They chose retro in Literature and deviation in Confucian Classics, which was caused by different social environment largely.

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根据发展脉络,徽州学者人性论的传承与发展划分为四个时期,即南宋:朱熹人性论的形成。朱熹在张载"天地之性"与"气质之性"的基础上对人性的本质、人性的特点、人性的内容以及人性的改造作了全面的阐释,建立了一套完整的性二元论体系。元代:方回、陈栎、胡炳文对朱熹人性论的继承。方回、陈栎、胡炳文等人对朱熹性二元论的遵奉可谓不遗余力。明代:汪应蛟对朱熹人性论的改造。由于陆王心学的渗透,新安理学内部出现了分歧,汪应蛟对朱熹的性二元论作了部分改造。清代:戴震对朱熹人性论的颠覆。戴震从人性的本质、人性的特点、人性的内容以及人性的改造四个方面提出了与朱熹截然不同的观点,从而使徽州学者的人性论进入了全新的阶段。
According to the development vein, the inheritance and development of Human Nature Theory by Huizhou scholars experienced four periods from the Southern Song to Qing dynasty. The formation of Zhuxi’s theory of human nature began in the Southern Song dynasty and he established a complete system of dualism, fully illustrating the essence, characteristics, details and transformation of human nature based on the Zhangzai’s nature and quality. In Yuan Dynasty, Fanghui, Chenli and Hu Bingwen spared no effort to inherit the theory proposed by Zhuxi. Ming Dynasty witnessed the theory transformed by Wang Yingjiao, who partly reformed the dualism due to the infiltration of Lu-Wang’s mind theories and the disagreement in Xin’an rationalism. But Dai Zhen overturned the theory in Qing dynasty. Dai put forward a entirely different standpoint from the essence, characteristics, details and transformation of human nature, thus carrying the Human Nature Theory by Huizhou scholars into a new stage.

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