黃久庵論「意」及其於陽明後學的意義

Transition of the Conception of “Consciousness” in Post-Yangmingism Theory

明中葉後，學術氛圍日漸遞變，經世致用的趨向帶動了性學、氣學、意學、經學等多元發展，鋪設出明清交接之際學風轉換的諸多思想軌道。於劉蕺山（1578-1645）誠意慎獨說提出之前，陽明後學在「意」的內涵詮釋上也已有所不同，此變化軸線可從泰州王一庵（1503-1581）、江右王塘南（1522-1605）等人的新詮，推原至浙中黃久庵（1480-1554）評議楊慈湖（1141-1226）學說時對於「意」的重新思索。本文選擇黃久庵對楊慈湖「不起意」說的評騭為切入點，乃因他的意說主要是在評判過程中所提揭。本文目的不在說明評判所牽涉到的理論效應問題，而是從詮釋學的角度切入，探討黃久庵對楊慈湖「意」的理解從脫離再現性解釋到擴大性解讀間形成空位之因及其填補方式，進而審視思潮走向與其詮釋向度、評判視域、致思歸向的互涉層面，以辨析陽明後學於「意」概念轉變中所蘊涵的思維論域及其關涉的義理重整。
楊慈湖思想復甦於王學興盛之際，其說於心意關係的辯證是否足以架構起工夫進路，成為陽明後學針鋒相對的議題。黃久庵本為陽明摯友，後改執弟子禮，晚年因不滿流弊轉而對王學有諸多省思，為學歷程可謂推衍於王學蠭起、分化以至流弊的見證與探究上。楊慈湖「不起意」說為何會進入黃久庵的視域？他為何對「意」的判定擴大為較論，並提出有別於王學定位的內涵？「意」在內容規定、義理延展、解讀面向上，表現出哪些有別以往的新詮釋？對晚明思想又有哪些影響向度？本文即是試圖處理此問題。

Following the troubled, corruption-riddled rule of the mid-period of the Ming Dynasty, there was a transition in academic theories toward practical purposes such as the Study of Character, the Study of Qi, the Study of Consciousness, the Study of Confucian classics, etc. Following the fall of the Ming and the rise of the Qing dynasty, many of the above studies followed different paths and so it was in the Study of Consciousness. Before Liu Ji-shan developed his theory of Sincerity and Behaving in Private Life, the interpretation of ''Consciousness'' in Post-Yangmingism had already changed. This trend can be traced back to the new interpretation of Wang Yi-an, Wang Tang-nan and the original commentary of Huang Wan towards Yang Jian in the review of ''Intension''. This research choose Huang Wan's commentary on Yang Jian's ''Without Intension'' theory as the case, not because of the process of how he determined Yang's theory and related effects, but in order to examine the hermeneutic dimensionality, critical vision and the origins of Huang Wan's viewpoint among the philosophical discourse of that era, and to discriminate the reform of argumentation, universe of discourse and value in Neo-Confucianism for the Transition of ''Consciousness'' in Post-Yangmingism. Along with renewed interest in Yangmingism, Yang Jian's philosophical discussions investigated the relationship between heart and consciousness. Post-Yangmingism argued that Yang's theory was sound enough to be the developed as a practical guide to life. Further, why did Yang’s writings attract the attention of Huang Wan? Huang was a good friend and later a pupil of Wang Yangming, yet in old age, due to the corruption in that era, he reexamined Yangmingism and became a witness and researcher of how Yangmingism spread, divided opinion and crushed contrary beliefs. On what standard did Huang make his comment? What was the basis of content, development of argumentation, and interpretation for ''Intension''? How came Huang raise different opinions with Wang Yangming and the effect on thoughts in late Ming? This research critically examines and discusses issues raised by the above questions.