왕양명 사구교(四句敎) 이후 양명후학의 분화와 그 여파의 극복− 고반룡(高攀龍)과 유종주(劉宗周)의 도덕주의 회복을 중심으로 −

Abstract

I was interested in the strong aftermath of Wang Yangming's Four Sentences of Teaching (四句敎). In the era when Gao Panlong and Liu Zongzhou were in the situation of turbulent age, the moral spirit of Confucianism was disturbed. The result of the negative influence and vicious cycle created by the permeation of these ideological corruption into society was clearly revealed as a phenomenon. Gao Panlong and Liu Zongzhou are the two thinkers of representative late Ming who appeared to stop this vicious cycle and the signs of the times. Gao Panlong and Liu Zongzhou, respectively, were the leaders of the Donglin School and the Jishan School, and staked their lives on saving the evils of the times. Gao Panlong saw that in order to overcome the post-Wang Yangming school, the study could stand right in the comprehensive review of the proposed by Wang Yangming's Four Sentences of Teaching, and that the core method was to restore the Good Nature Principle through traditional Gewu(investigation of things, 格物). I have found that Gao Panlong's thoughts are largely composed of four main axes. One is the academic position against the theory of Liangzhi (良知, intuition) as a highland discourse or public discourse. Gao Panlong argued that learning must begin with Gewu before discussing the legitimacy of theory of Liangzhi. In other words, he is a Gewu-central theorist. Second, Gao Panlong advocated the restoration of Good Nature Principle theory against the Negatives of Good and Negatives of Evil. Third, he aimed at evil of times, who belittled the study of cultivation, and insisted on combining enlightenment (悟) and asceticism (修). Fourth, he expressed a thorough opposition to the theory of unification of the Three Religions, which was popular during the late Ming. In these four main stems, I looked at how Gao Panlong tried to overcome the problems of the post-Wang Yangming school. It can be seen that Liu Zongzhou also participated in the correction movement of Wang Yangming school. That Movement refers to a macroscopic ideological agenda to overcome the difficult issues of the times by taking the strengths of Yangming and Neo-Confucianism and reducing the weaknesses. Liu Zongzhou first of all critically examines the interpretation of Wang Yangming toward Great Learning, and solves the clue to the problem of the Four Sentences of Teaching. In the 9th year of Chongzhen(崇禎) (丙子, 1636), Liu Zongzhou wrote Words of Study (學言) and proposed new four phrases targeting the Four Sentences of Teaching. The criticism of his Four Sentences of Teaching can be summarized in two major contexts. One is that the first proposition of the Four Sentences of Teaching, Negative of Good and Evil and the second proposition, Positive of Good and Evil contradicts each other. The gist of Liu Zongzhou's criticism of Four Sentences of Teaching is that Negative of good and Evil has brought about the nihilization or de-moralization about moral substance. This means that when we practice morality in reality, we lose the moral basis of doing good and eliminating evil. Second, the context of Wang Yangming's Four Sentences of Teaching is inconsistent. Therefore, the main point of Xinxue Confucianism is that it does not have the beauty of unitary psychology. Liu Zongzhou saw that when Knowing like and hate (知好知惡) becomes enlightened by thoroughly influencing Lianzhi into will (意), Lianzhi becomes a desperate and devout reason and can brightly shine the sincerity of moral orientation. In this way, the innate metaphysics of moral orientation and the practice of intellect formed a perfect continuum to overcome the wise dissipation [玄虛而蕩] and the insolent attitude of mistaking emotions for intellect [情識而肆].