目 录第一章 前 论 ·····································································001第一节 生平著述与学术渊源 ················································001第二节 制义之名与讲学之名 ················································007第三节 忧世之心与“联属”之志 ··········································018第四节 东林学术之研究状况 ················································034第二章 道统论及道学评价 ····················································049第一节 道统论 ··································································049第二节 尊周 ·····································································063第三节 论道学诸子 ····························································079第三章 先天与后天 ······························································104第一节 先天出后天 ····························································104第二节 理气同异 ·······························································116第三节 性命交关 ·······························································127第四章 “性善”与“小心” ·················································142第一节 道性善 ··································································142第二节 论心及“小心” ······················································158第三节 论良知、良能 ·························································178第五章 “无善无恶”之辨 ····················································200第一节 辩告子 ··································································200第二节 辩王阳明 ·······························································208第三节 儒释之辨 ·······························································226第四节 与钱渐庵辩 ····························································238第五节 与管东溟之辩 ·························································246第六章 论本体与工夫 ···························································261第一节 本体与工夫 ····························································261第二节 修与悟 ··································································270第三节 下学而上达 ····························································285第七章 论《大学》及“格物” ··············································303第一节 “经”学 ·······························································304第二节 论《大学》 ····························································315第三节 论格物 ··································································337第八章 结 论 ·····································································358第一节 研究概要 ·······························································359第二节 研究结论 ·······························································362参考文献 ··············································································375后 记 ··················································································385
序 言 陈来顾宪成是东林学派的领袖,明代后期的著名思想家。以往对顾宪成的研究,多注重其人格,而对其思想重视不够。而且以往对顾宪成的思想研究多是以东林学派为一体,或以顾宪成、高攀龙为一体,未能深入顾宪成思想内部进行研究,尤其是,以往对顾宪成哲学的研究多是零散和片段的。李可心对顾宪成的哲学思想进行了前所未有的全面梳理,深入其思想内部的细节,进行了十分深入的分析,呈现了顾宪成思想的结构、层次和系统,在一系列重要问题上得出了确当的结论。在顾宪成关于先天后天、性命之理以及其关于大学的研究方面,本书皆能鞭辟入里、发前人所未发。在材料的使用和解释分析上,本书辨析的细密亦已超过已有研究。在观念提炼和总结上,亦较前人更为深入。本书对顾宪成思想的全面且深入的研究,使得已有关于顾宪成的研究与认识,得到明显的更新。本书在许多方面都实现了研究的突破和创新。本书的主体,集中在对顾宪成哲学思想中的太极阴阳、理气、心性、本体工夫等问题的整理和分析,此外还重点分析了顾宪成对王学及王门的学术批判,对以往完全被忽视的顾宪成对《大学》的研究进行了论述和分析。本书指出,由于东林学派有见于王学的弊端起而矫正之,开了明代晚期挽救学术积弊复归儒学正统的先河,故以往的研究多以顾宪成为尊朱派并定位其思想学术的身份,忽略了顾宪成本无门户之见,肯定朱子而对朱子亦有批评,批评阳明而对阳明亦有肯定的学术特点,对这一问题提出了自己独到而确当的见解。全书结构合理,文字平实,线索清晰,显示了作者基础扎实,学风认真的特点 。本书的突出特点是全面和深入,在仔细研读文本,反复体贴其意义的基础上,分析深入,讨论细致,故本书在顾宪成哲学思想的每一个问题上都比现有的研究更为深入,辨析更为精细,把握更为全面,体现出作者已经具有很强的从事创造性研究的能力。本书对顾宪成的研究,不论在整体上还是在部分上,不论在资料上还是在分析上,都达到了较高的学术水平。
深入探索明代晚期哲学的思想,领略东林学派创始人的思想精髓从道统论到性善论,从本体到工夫,顾宪成是理解中国哲学史不可或缺的思想家为理解宋明理学提供了新的视角和深度分析
李可心 ---------------------------- 李可心,1985年生,清华大学哲学博士,师从陈来教授。现为兰州大学哲学社会学院副教授,从事中国哲学教学科研工作。主要研究领域为宋明理学(特别是东林学派思想研究)、老庄哲学,同时以中国哲学史为整体研究对象。点校《小心斋札记》《泾皋藏稿》(中国社会科学出版社,2020年),发表学术论文数十篇。
东林学派的创始人顾宪成是明代后期著名的哲学家、思想家和讲学者。他主持兴复东林书院,开展讲学活动,对明代晚期的思想界和社会有着极大的影响。作为宋明理学史上的一位重要哲学家,顾宪成对朱熹和王阳明的哲学思想进行了批判性继承,对整个理学(心学)作出了批判意义的总结,同时极大地推动了明清之际的思想转向,可以说顾氏是推动宋明理学转向清代实学的重要代表,其思想在中国哲学史上具有重要的地位。本书对顾宪成的哲学思想进行全面而深细的梳理,通过辨析几组重要的哲学概念——道统论、先天与后天、性善、本体与工夫等——来详细考察和全面把握顾氏的哲学思想,同时展示了其哲学思想与宋明理学(特别是朱熹和王阳明)之间的渊源和异同。