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From the "Alternative School of Principles" to the Lay Buddhism: On the Conceptual Features of Modern Consciousness-Only School from the Perspective of the Evolution of Thought during the Ming and Qing Dynasties |
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| Author |
Zhang, Zhiqiang (著)
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Huang, Deyuan (譯)
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| Source |
Frontiers of Philosophy in China
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| Volume | v.4 n.1 |
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| Date | 2009.03 |
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| Pages | 64 - 87 |
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| Publisher | Brill |
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| Publisher Url |
http://www.brill.nl/
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| Location | Leiden, the Netherlands [萊登, 荷蘭] |
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| Content type | 期刊論文=Journal Article |
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| Language | 英文=English |
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| Note | 1. Translated by Huang Deyuan from Zhexue yanjiu 哲學研究 (Philosophical Research), 2007, (9): 51-60.
2. Author Affiliation: Chinese Academy of Social Sciences, China. |
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| Keyword | the Alternative School of Principles=理學別派; East and West Zhejiang=浙東與浙西; Lay Buddhism=士人佛學; the modern Consciousness-Only School=近代唯識學 |
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| Abstract | The best representatives of the self-reflection of xinxue 心學 (the School of Mind) and its development during the Ming and Qing Dynasties are the three masters from the late Ming Dynasty. The overall tendency is to shake off the internal constraints of the School of Mind by studying the Confucian classics and history. During the Qing Dynasty, Dai Zhen had attempted to set up a theoretical system based on Confucian classics and history, offering a theoretical foundation for a new academic movement that gradually suspended issues studied by the School of Mind. But the suspension of these issues does not mean they were resolved. For Peng Shaosheng, xinzong 心宗 (the Doctrine of Mind) has emerged from a bottleneck in the development of the Confucian yi li zhi xue 義理之學 (doctrine of meanings and principles): The only way to find the transcendent connection between the doctrine of meanings and principles and the Dao was through the internality of belief. In this case, the Lay Buddhists, represented by Peng Shaosheng, Wang Dashen and Luo Yougao, as lixue biepai 理學别派 (Alternative School of Principles), played the role that the School of Mind had undertaken in the late Ming Dynasty, thus becoming a shelter for the Confucian doctrine of meanings and principles. To a certain extent, the revival of weishixue 唯識學 (the Consciousness-Only School) during modern times was simply a continuance of the "Alternative School of Principles". It took over the Lay Buddhist theme of the doctrine of meanings and principles of the Qing Dynasty and tried to construct a new pattern of learning for Confucian classics that matched up with the doctrine of meanings and principles, offering a model of integration for the reconstruction of the Confucian tradition.
明清之際對心學的檢討以及心學內部的發展，以晚明三大師為代表，其總的傾向是以經史之學的學問方式走出心學的內在性束縛。到了清代，戴震則嘗試從獨立的經史之學出發建設一種新的理論系統，試圖為這一逐漸擱置心學問題的新的學術運動提供理論基礎。不過，心學的被擱置，並不意味著心學所指涉問題的消失。彭紹升的「心宗」已經突破了儒家義理學發展的瓶徑；義理學與道體的超越關聯必須透過信仰的內在性來獲得。以彭鑰升、汪大紳、羅有高為代表的居士佛教，作為「理學別派」承擔起了在晚明由心學所承擔的功能，從而成為儒家義理學的寄身之所。近代唯識學的復興，在一定意義上是對「理學別派」的繼承。不僅在義理學的意義上接過了清代居士佛學的主題，更在清代樸學的傳統上，嘗試重構一種與義理學配合的新的經學模式，在唯識學的基盤上為重構儒學傳統提供了一種極有意義的整合模式。 |
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| Table of contents | Abstract 64
Keywords 65
摘要 65
關鍵詞 65
References 85 |
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| ISSN | 16733436 (P); 1673355X (E) |
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| DOI | 10.1007/s11466-009-0005-6 |
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| Hits | 15 |
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| Created date | 2025.01.14 |
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| Modified date | 2025.01.21 |
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