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潘平格从体与用、本体与工夫等基本用语和理气心性论、工夫修养论等基本理论方面对整个理学都进行了系统而全面的批判,认为理学的这些用语和理论都是来源于佛道,而不是以孔孟为代表的儒家。他的批判触及了儒佛道相互关联的一些基本问题,对于纠正理学的空疏无用、虚玄放任的流弊具有积极的作用,但大多还停留在简单类比的结构表层,在具体内含方面则缺乏深入细致的论说辨析。他批判理学的目的在于恢复以孔孟为代表的儒学传统,但只是指出了这一方向而已,并未能以此为基础发展出一套新的儒学理论,这或许是他到后世湮没无闻的原因所在。
Pan Pingge systematically and comprehensively criticized the whole Neo-Confucianism in terms of the basic terms such as body and use, ontology and time, and the basic theory of qi-qi and the study of manners, and concluded that these terms and theories of neo- Tao, not Confucianism represented by Confucius and Mencius. His criticism touches on some basic issues related to Confucianism, Buddhism and Taoism, and plays a positive role in rectifying the empty uselessness of the Neo-Confucianism. However, most of his criticisms still remain on the surface of the simple analogy, and are lacking in concrete implication Differentiation and analysis of in-depth and meticulous comments. He criticized Neo-Confucianism for the purpose of restoring the Confucian tradition represented by Confucius and Mencius, but pointed out only this direction and failed to develop a new theory of Confucianism on the basis of this, The reason is.