安身、日用与和乐：论王艮对王阳明“万物一体”思想的发展

Anshen, Daily Life, and Harmonious Joy: On Wang Gen’s Development of Wang Yangming’s Thought of “The Unity of All Things”

摘要: “万物一体”思想发端于先秦，经由宋儒阐释后，这一思想在王阳明处成为兼具本体论与境界论的“万物一体之仁”。作为阳明的弟子，王艮(号心斋)承袭了其师的理念，又对该思想进行发展，构建起以“安身”为本、以“日用”为场域、以“和乐”为归旨的思想体系。心斋将“身”界定为兼具生命存在、道德主体与实践载体的统一，提倡爱身敬身，安身立本。他主张“百姓日用皆道”，认为百姓亦可于日常生活中达到万物一体之境，并以万物一体之乐作为情感归旨，使得“万物一体”思想焕发出新的生机。然而，虽然心斋的这一思想推动了心学的世俗化，却也具有局限性。

Abstract: The idea of “The Unity of All Things” originated in the Pre-Qin period. After being interpreted by Confucian scholars of the Song Dynasty, this thought evolved into Wang Yangming’s “benevolence as the unity of all things,” which encompasses both ontology and realm theory. As a disciple of Wang Yangming, Wang Gen (styled himself Xinzhai) inherited his teacher’s ideas while further developing them, constructing an ideological system that takes “securing one’s own existence” as the foundation, “daily life” as the field of practice, and “Hele (harmonious joy)” as the ultimate goal. Wang Xinzhai defined the “body” as the unity of both a living entity, a moral subject, and a vehicle for practice, advocating for cherishing and respecting one’s body, and establishing the foundation of life by securing one’s own existence. He advocated that “the Dao exists in the daily life of the common people,” and believed that ordinary people could also attain the state of “oneness with all things” in their daily lives. He took “joy from following one’s innate nature” as the emotional ultimate goal. These efforts infused the idea of “the unity of all things” with new vitality. However, although Wang Xinzhai’s thought promoted the secularization of the Xin Xue, it also had its limitations.