明儒之萬物一體論及其道德實踐――以羅近溪工夫論為核心

A Neo-Confucian Theory of “Achieving Oneness with the Myriad Things” and Corresponding Moral Practice in the Ming Dynasty: With Emphasis on the Moral Practical Theory of Luo Jinxi

「萬物一體」是中國思想史中重要的議題之一，儒、釋、道三家均有討論。由於「萬物一體」並非一般感官經驗可及，近年來，學者多認為它與密契經驗有關。儒家向以理性與實用著稱，卻有「萬物一體」的論述傳承。尤其在明代，儒者根據「萬物一體」開展出異於傳統的工夫論，諸如：直觀、自信、日用與悅樂等等，與現代學者分析的密契特質十分吻合。過去，這些工夫常被視為佛老影響下的產物，本文希望藉著探索明儒「萬物一體」論的內涵與演變，重新定位這些道德實踐主張，並藉以開展儒家傳承中的非理性領域內涵，說明儒家思想中也蘊含有密契主義的成分。

”To achieve oneness with the myriad things” is one of the most important topics in Chinese philosophy and was widely discussed by Chinese Confucians, Buddhists and Daoists. As it is not a common experience generally, in recent years scholars have associated it with a mystical experience. Confucianism is known for rationalism and pragmatism, nevertheless, it has also developed an elaborate theory of ”achieving oneness with the myriad things”. Especially in the Ming Dynasty, Confucians promoted different moral practices, such as to act intuitively, be self-confidence, focus on daily routines, and feel inner peace and pleasure, and so on. These are consistent with the features of a mystical experience. In the past, these moral practices were often regarded as byproduct of Buddhist and Daoist influence. By exploring the content and evolution of the theory of ”achieving oneness with the myriad things” during the Ming dynasty, this paper tries to refine this view, and to expand the Confucian tradition to include the non-rational domain-that is, to prove Confucianism contains mystical thinking as well.