劉師泉「悟性修命」說的工夫內涵與理學意義

The implications and Neo-Confucianism meaning on Liu Shih-Chuan’s theory of “Understanding the nature of life and behave as daily practice accordingly”

「悟性修命」乃承接自良知教，為糾導流弊而由內部反省所開啟的理論轉化。性的提揭，深化了心的理則內容，同時綱紀了工夫必以循理為範疇。為了朗復切實踐履的王學本色，於悟性外並立修命，造成體用上分別用功的特殊型態。然而，以性首出的架局，本體詮釋重心無形中交接至性，成為軌出良知本體軸線的肇端，醞釀了宗性思潮的發展。由王學發展來看，本體詮釋的轉向，開啟了王塘南、李見羅、楊東明等人步步脫離心學、回歸性宗的思想發展，此正是師泉在王學轉折上所扮演的關鍵意義。由理學發展觀之，相較於北宋由作為存在根據的超越面論性的進路，師泉由心之主宰言性，主觀色彩相對地顯得濃厚。二者簡別處由此而顯，也是由心宗趨向性宗的義理迴環中所顯的曲折。

The concept “Understanding the nature of life and behave as daily practice accordingly” was derived from the Conscience Teaching Theory. It taught people should to correct the mistakes by self-reflection and fined the ways to interpret the theories into practicable disciplines. Unveiling the nature of humanities will enhance our understanding on ourselves and outline our morals base on the disciplines of Confucianism. Wang Yang Ming’s theory asks the student not only study to enhance the understanding on humanities but also practice them to polish the theories after practical enforcement of the disciplines. This made Wang’s theory divided into two separated (theories and practical aspects) domains. It’s very unique with other theories. However, since the theory suggests that the learner should understand the humanities, the theory lead the learners to focus their efforts on finding the humanities—the spirits and the conscience became the media of disciplines and play as the role to lead the learners to extend their studying and understanding into other domain. In the aspect of the history of Wang Yang-Ming’s theory developments. This made Wang’s followers like Wang Tang-Nang, Lee Chien-Lo, Yang Tung-Ming to explore the meaning of the nature of humanities instead of studying the spiritual philosophies. Liu Shih-chuan played