晚明心性分合──以李見羅、胡廬山、許敬庵之論辯為例

Separation and Combination of Mind and Nature-Taking the Debate smong Li Jian-Luo, Hu Lu-Shan and Xu Jing-An of Late Ming Dynasty as an Example

晚明許敬庵、李見羅、胡廬山於救正流弊的共同意識下，針對心性分合問題往返辯難，分別主張心性非一非二、心性是一、心性二分。他們整合心性的方式，是以心、性為整體考量，在心的實踐脈絡上統攝性的概念，從工夫視閾建構出以性立心、以心顯性的思想型態。此外，他們皆反對只從形上層面契悟性理，強調在實際踐履中體認。「內外合一」的命題因此貫串了三人的心性學說，以往於《大學》較少被矚目的「脩身」、「知本」成為論辯的核心，與其關聯的心／物、物／身關係也被納入論證中。他們一致地將心上工夫導向「脩身」，著重在身心一體、物身相接的工夫型態上實現心性一致的理想，成為晚明本體思想發展的一大特徵。

Sharing the common interest of correcting drawbacks, Xu Jing-An, Li Jian-Luo and Hu Lu-Shan of late Ming Dynasty, who respectively stand for non-monism-nor-dualism of mind and nature, monism of mind and nature, and dualism of mind and nature, repeatedly debate on the matter of separation and combination of mind and nature. The way they integrate mind and nature is the consideration of mind and nature as a whole, which governs the concept of nature in the practice of mind, and constructs the thought pattern that mind is established by nature and nature is displayed by mind in the respective of self-cultivation. Besides, they all oppose metaphysical enlightenment of human nature and heavenly principles. Instead, they emphasize learning from real practice. Therefore, the thesis of syncretization of both inner and outer runs through their theory of mind and nature. Morality cultivation and awareness of the fundamental truth, which were less concerned in The Great Learning, has become the core of the debate. The relevant relationship of mind-matter and relationship of matter-body are also incorporated into the argument. They steer self-cultivation of mind to morality cultivation with one accord and emphasize the realization of ideal of uniformity of mind and nature on the self-cultivation patter of body-mind integrity and joint of matter and body, which becomes one of the characteristic of the development of noumenon thought in late Ming Dynasty.