本文選題：黃百家 + 《宋元學案》��； 參考：《華僑大學學報(哲學社會科學版)》2017年04期

【摘要】：黃百家在《宋元學案》中通過評論宋元儒學闡發(fā)了自身的哲學思想立場。在宇宙本體論上,黃百家繼承劉宗周、黃宗羲的理氣合一論,以氣作為構(gòu)成天地萬物之實體,以理作為氣之本質(zhì)屬性,批判了程朱的理氣二元論。在人性論上,黃百家繼承劉、黃二人的性氣合一和性善習遠說,主張性與氣質(zhì)均為善,而惡來自后天習染,批判了程朱以善惡區(qū)分性氣的二元論與變化氣質(zhì)說。在道德觀上,黃百家回歸到先秦孔孟仁說,在程顥識仁說基礎(chǔ)上,繼承劉、黃二人的道器、性情、仁愛合一論,主張于人性之本源(孝弟)處求仁,批判了程朱的性情、仁愛二元論。在修養(yǎng)工夫論上,黃百家在以心學為本的同時又折衷朱陸各派思想而會歸于一,體現(xiàn)了清代浙東學派一本萬殊的思想立場。
[Abstract]:Huang Baijia elucidated his philosophical standpoint by commenting on Confucianism in Song and Yuan dynasties. In the ontology of the universe, Huang Baijia inherits Liu Zongzhou, Huang Zongxi's theory of integration of Qi and Qi, takes Qi as the entity that constitutes the universe and takes reason as the essential attribute of Qi, criticizes Cheng Zhu's dualism of Li Qi. In the theory of human nature, Huang Baijia inherits Liu and Huang's theory that both sex and temperament are good, while evil comes from the day after tomorrow, criticizing Cheng Zhu's dualism and changing temperament of distinguishing good from evil. In terms of morality, Huang Baijia returned to the pre-Qin Confucius and Mencius to say that on the basis of Cheng Hao's theory of knowing benevolence, he inherited Liu and Huang's doctrine of morality, temperament and benevolence, advocated seeking benevolence from the source of human nature (filial piety), and criticized Cheng Zhu's temperament. The dualism of benevolence. On the theory of self-cultivation, Huang Baijia made a compromise on Zhu Lu's thoughts at the same time, which reflected the thought stand of the Eastern Zhejiang School in Qing Dynasty.
【作者單位】： 武漢大學哲學學院;
【基金】：教育部人文社會科學重點研究基地重大項目“陽明心學的歷史淵源及其近代轉(zhuǎn)型”(16JJD720014) 中央高校基本科研業(yè)務費專項資金資助項目“黃百家哲學思想研究”(113-410500126)
【分類號】：B244;B249.9

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