王阳明“知行合一”的时代解读
The Contemporary Interpretation of Wang Yangming’s “Unity of Knowledge and Action”
DOI: 10.12677/cnc.2026.141035, PDF,    科研立项经费支持
作者: 石国成, 黄全欣, 吴小丽*:贵阳学院阳明学与黔学研究院,贵州 贵阳
关键词: 王阳明知行合一善念恶念Wang Yangming Unity of Knowledge and Action Virtuous Thoughts Evil Thoughts
摘要: “知行合一”是王阳明针对明朝的时代积弊所给出的回应,亦是对历史上知行范畴的重新厘定,更是“心即理”思想于现实层面得以呈现的必要工夫。知行关系一体不二,密不可分,其“一念发动处,便即是行了”这一核心定义,则引发了诸多争议与诘问,尤其是良知善念落实之问题。在王阳明的思想体系中,个体将所有善念付诸实践是必然之目标,然这一目标在现实之中的全然实现往往殊为艰难。退而言之,即便善念未能得到有效落实,只要不使善念转变为恶念以及不产生由恶念衍生的恶行,那么依然具有积极意义。王阳明的“知行合一”也被阳明后学所继承与发展,尽管他们的学问宗旨不尽相同,但其知行观都未完全偏离王阳明“知行合一”的根本旨趣。此外,伴随时代发展,“知行合一”亦面临大众之多样化解读,如“知道就要做到”“理论联系实际”,这种解读无疑是扩展了“知行合一”的含义,这是与时俱进的必然要求,亦是王阳明“真知”的本然之义。
Abstract: The “Unity of Knowledge and Action” was Wang Yangming’s response to the chronic ills of the Ming Dynasty, a redefinition of the categorical relationship between knowledge and action in history, and more importantly, an essential practice through which his philosophical tenet of “the mind is principle” could be manifested in reality. Knowledge and action are an inseparable and unified whole, and its core definition—that the moment a thought arises, it is already action—has sparked numerous controversies and inquiries, particularly regarding the realization of innate moral knowledge and good intentions. In Wang Yangming’s ideological system, it is an inevitable goal for individuals to put all their good intentions into practice, yet the full achievement of this goal is invariably exceedingly difficult in reality. To put it mildly, even if good intentions fail to be effectively put into practice, it still holds positive significance as long as one prevents such intentions from turning into evil ones and refrains from committing evil deeds stemming from evil thoughts. Wang Yangming’s “Unity of Knowledge and Action” was also inherited and developed by his later followers. Though they held different fundamental aims in their philosophical studies, their views on knowledge and action never strayed far from the fundamental essence of Wang Yangming’s “Unity of Knowledge and Action”. Furthermore, with the advancement of the times, the “Unity of Knowledge and Action” has encountered diverse interpretations among the general public, such as One must act in accordance with what one knows and Integrating theory with practice. Such interpretations have undoubtedly expanded the connotation of the “Unity of Knowledge and Action”—a necessary requirement to keep pace with the times, and also the inherent implication of Wang Yangming’s concept of “true knowledge”.
文章引用:石国成, 黄全欣, 吴小丽. 王阳明“知行合一”的时代解读[J]. 国学, 2026, 14(1): 239-246. https://doi.org/10.12677/cnc.2026.141035

参考文献

[1] 丁为祥. “践行”还是“践形”?——王阳明“知行合一”的根据、先驱及其判准[J]. 哲学动态, 2020(1): 48-60.
[2] 王阳明. 王阳明全集[M]. 姚延福, 吴光, 钱明, 董平, 编校. 上海: 上海古籍出版社, 2015.
[3] 张峥. 论以“诚意”理解“知行合一”的可能性[J]. 中国哲学史, 2025(2): 105-112.
[4] 张学智. 王阳明心学的精神与智慧[J]. 哲学动态, 2019(11): 37-45.
[5] 刘科迪. 知行合一是何种“合一”?——基于王阳明“志-诚”环状结构展开分析[J]. 中国哲学史, 2023(4): 85-91.
[6] 高正乐. 王阳明“知行合一”命题的内涵与局限[J]. 中国哲学史, 2020(6): 89-97.
[7] 黄宗羲. 明儒学案[M]. 沈芝盈, 点校. 北京: 中华书局, 1985.
[8] 欧阳祯人, 詹良水. 从“知行合一”看王阳明对孔子的继承和发展[J]. 周易研究, 2018(1): 89-95.