王阳明的拔本塞源论

、、。《》1742012．11ACADEMICSNo．11Nov．2012○100084〔〕“”。《》。“”、“”、。。“”“”。“”。、。。〔〕、《》《》《》。《》“”。〔1〕《》。“”—45—。。《》“。。”。。“”。“”《》“”。《》。。。。“”。———。“”。《》〔2〕。“。”〔3〕。。“”滃—55—“”《》“”。〔4〕“。”〔5〕“”。“、”、。“”、“”、。。。。“”“”。、。。。。、。《》、、。。。。〔6〕、。“”。“”、、、—65—2012．11·。。。、。“”。“”“”“”“”。。。、、“”。“”。、、。。、、、、、。。“”《》。。“”。“”“”。《》“”“”“”《》“”。。“”《》。。〔7〕。。。、、。、—75—。、、。、。、、、、、、。“”。“”。“”、、。。、。、、。、、、。“”《》《》、“。”。《》《》。。“”“”。《》“““”“”。。。。“”。“”。、《—85—2012．11·》“”“”。。。。暭暭。、、、。、、、。。。。。。。。。《》“”。〔8〕。、、。。〔9〕。—95—。。。、、、。痾。。。、、、。。。。。。“”。、“”。“”、。。、、、。。〔10〕。、。—06—2012．11·。〔11〕。、。、、。。。。。。。。羣。。。、。。。“”《》〔12〕、、、。。鬬。。、、。。、、羣羣—16—。。、、、。。。、。。。。。“”。、、。。。。、、、。。。、、。。。—26—2012．11·。、、、、。“”《》。。。〔13〕“”、、。。〔14〕“。、。”《》《》“”“”。“、、、—36—。”〔15〕1905。“”。。〔1〕。〔2〕《》。〔3〕《＜＞》2009118。〔4〕《》。〔5〕《》。〔6〕《》“無慾則雖體猶慾則雖猶。為學慾復萬體。”〔7〕《陰縣學記》“。慮。無謂‘執’。則無發無。發無親發無義發婦、長、無別、無、無謂節達。亙窮達。為倫達。”〔8〕“誠傑學養讒勝習濟。”。《》〔9〕“”。〔10〕《》“親謀權術無愛惻誠親。”〔11〕“學義內實。”《》。〔12〕。〔13〕“學軋瑣見偽陰術勝說義內實詭辭矯譽襲為長訐竊為勝猶謂義險傾猶謂惡賢猶為縱猶為惡賊親無爾勝負籬況眾體視則無紛紛禍亂尋無窮”《》〔14〕“誠傑誰與誠無決”《》〔15〕《》201114。〔〕—46—2012．11·AbstractsACADEMICSNo．11Nov．2012GeneralNo．174InsistingonandDevelopingtheTheoryofPolitywithChineseCharacteristicsComparativePerspectivefromChinaandtheWestAbstractThetheoryofpolityisnotonlyofimportanceinpoliticsbutalsothefocusofcomparativepolitics．Inthewestthistheoryhasformeditsownlogicafterlonghistory．TheexplorationonthistheoryinChinaemergingattheendofQinDynastyhasalmostonehundredyears’history．Especial-lythetheoryofpolityexpoundedbyMaoZedongseventyyearsbeforehasinfluencedonthecon-structionofChina’spolityandthetheoryofpolity．InthecourseofcontemporarystatebuildinginChinaitisverynessessarytoreflectonthetheoryofChinesepolitywhichhasdirectedtheconstrctionofpoliticalsystemwithChinesecharacteristicsontheconditionofinsistingonChinesesocialism．KeywordspolityclassattributetherelasionshipofstateandsocietylimiteofpowersChangShiyinTianjinNormalUniversityTheCivilizationwithAgreementtheTrendofChineseDemocracyintheEraofGlobalizationAbstractChinesedemocracyisatotallybrandnewmemberinthegroupsofhumandemocracy．JustasanyoftheothertypeofdemocracytherearetwomajoraspectsincludedintheChinesedemocracywhichcanbeexplainedasinternalspiritandexternalforms．WhenitcomestotheinternalspiritChi-nesedemocracyrepresentstheuniversalspiritfordemocracybyusingitscreativetheoreticalsystem．ButwhenitcomestotheexternalformsChinesedemocracyenrichesthespecificformsofhumande-mocracybyitsparticularformsforachievements．ThereforeChinesedemocracybelongstonotonlyChinesebutalsothewholehumanbeings．Intheeraofglobalizationweshouldhavetheopenandac-ceptingmindinordertodeveloptheChinesedemocracywhichcanbeexplainedasthecivilizationwithagreement．WemustgetthespiritualessenceaccuratelyandthespecificformsforachievementstodeveloptheChinesedemocracyandconstructthesocializedpoliticalcivilizationbyholdingtheChi-nesecharacteristicsandatthesametimestrengthening“thecivilizationwithagreement”．ActuallytheroadtothecivilizationwithagreementisthebasictrendandfinaldestinationforChinesedemocracy．KeywordscivilizationwithagreementChinesedemocracyeraofglobalizationpoliticaldevelop-mentYuChongshengWuhanUniversityWangMingyang’sTheoryofClearingUpSourceandRestoringPurityAbstractWangMingyang’stheoryofclearingupsourceandrestoringpurityisjustthelastpartofthereplytoanswerGuDongqiaobutcomparedwiththefrontpartwhichconcernsGuDongqiao’—282—Academics2012．11sconcretedoubtithasthefundmentalandrelativelyindepententmeaning．AsaresultafterthedeathofWangMingyanghisstudentHouXueseparatedthisparagraphfromtheothersandnamedittheThoeryofClearingupSourceandRestoringPuritywhichmadethelatterenjoyspecialposi-tioninthehistoryofidealistphilosophyandideas．ThetheoryofclearingupsourceandrestoringpuritymentionedbyWangMingyangismainlyconcernedwith“lustofselfishness”and“evilofu-tility”andfromhisviewthecorrectmethodofclearingupsourceandrestoringpurityistherealundistortivelysagelearning．Fromhisviewpointwemustunderstandtheheartandteachingofthesagefirstifwewanttounderstandsagelylearning．Theheartofthesageis“withallthingsasawhole”theteachingofthesageextendstheideathat“thevirtuousmanconsidersallthingsasawhole”toovercomeone’sselfishnessgetridofblindnessandrestoreone’sconscience．Thenhediscussedthethoughtofbeinglaw－abidingandhard－workingandcriticizedthe“hegemony”intheSpringandAutumnperiodandLegalismwhichinsistslawspoliticsandpowerhethoughthe-gemonyandlegalismisthemainrepresentativesoftheschoolofutility．Andhemadeananalysisanddiscriptionofphenomenonthatthelearnerscannotbelaw－abidingandrule－keepingbecauseofthethoughtofutilityandabouttheofficialdomandacademicatmosphere．Fromhisviewtheoffi-cialdomatmosphereisfullofselfishnessandutilityandithasbecomethemaindiseasethatruinsthesocity．ThisparagraphwrittenbyWangMingyangstillhasgreatnon－ignorablemeaningonChinesepeople’spracticeofestablishingthecountryethicsandself－cultivationofcontemporarycadreoffi-cialsandlifepromotionofthegeneralsociety．KeywordsWangMingyangclearingupsourceandrestoringpuritySagelearningLaw－abidingandhard－workingStudyatmosphereAcademicChenLaiTsinghuaUniversityOriginofTraditionalEthicalCulture———FourDimensionsofTraditionalConfucianCulture’s