羅欽順對陽明心學的批判

The Lo Qin shun's critic about the related problem of Yang Ming study

羅欽順站在朱子學的立場，從辨斥王陽明、湛若水二人的學術，進而展開他自己的哲學思想。他批評王、湛二人的學術都是禪學。不過，王陽明的良知、湛若水的體認，都是針對明代僵化之朱子學的思惟形式而發。王陽明、湛若水都強調，道德準則並不是外來的形式規範，而是由悟得內心本有的天理而自得的。陽明學者的焦點集中於：能夠改革現實而自覺真正主體性的個人存在。尤其泰州學派的民間講學，確實使一般老百姓覺醒他們本有的政治意識。但是，王、湛二人的學術主張，從其流弊上看，難免導致客觀道德規範的忘失，又可能破壞社會秩序。有鑑於此，羅欽順擔憂，過分强調自覺真正主體性的個人存在，反而會造成現實社會的混亂，不利於國家的治理。若將「致良知」推至極端，則可能使所有的人都成爲倫理判斷的尺度，如此一來，就不能確保倫理標準的普遍性。這也是羅欽順批評陽明學的原因所在。此外，羅欽順又指出王、湛二人學術有出入釋、道二教的危險性。相對於王陽明，羅欽順放棄自覺真正主體性的個人存在，而關注改善一些既存的社會問題，以便維持社會體系的穩定；至於那些既存的社會問題，仍然可由能左右社會的知識分子來解決與改善。就此而言，在羅欽順可說是保持朱子學的一貫立埸。從這個角度說，羅欽順的學術思想，旨在維持明朝整個體系的學術價值。

Luo Qinshun criticized the Wang Yangming and Zhan Ruoshui's study related of Zhuxi and developed their own philosophy. He criticized both of them as Zen Buddhism. But the innate-knowledge of Wang Yangming and the deep thinking principle of Zhan Ruoshui criticized the Zhuxi school in Ming Dynasty. They insisted that the moral standard must come from not the follow external form normally but the realization internal principle. Yangming scholar stressed on strong individual man that inflected on reality of political field. Luo Qinshun thought that It will have lost the objective moral standard and disorder in reality of political field. He took precautions in it. He had awaken their theory within not Buddhism and Taoism but Confucianism. He resolved problem of Ming Dynasty with not strong individual man but the Dynasty and intelligent person that make up for problem. In this point， he is an scholar of Zhuxi school. The philosophy and thought of Luo Qin shun has an academic value that protects Ming Dynasty.