本心与善政
摘要
陆九渊是宋代儒家著名的思想家。但在以往对陆九渊的研究中,大多局限在对他的哲学思想和教育思想的研究,而他的政治思想往往被人们所忽视。陆九渊提出了“心即理”、“宇宙即是吾心,吾心即是宇宙”等著名论断,而这些论断的核心概念即是“本心”。人们认为陆九渊正是以“本心”为基础构建了自己的理论体系,但却很少探究“本心”的具体内涵或者把“本心”作为一个不可分解的概念来使用。本文正是从不可分解处入手,对陆九渊思想体系的基石——“本心”的内涵给予了清晰明了的界定。并由此出发,全面且系统的阐释陆九渊的“本心”概念,特别是“本心”的伦理道德思想。陆九渊的政治思想是“本心”在政治领域的体现,他提出“民为邦本、忧国之心”和“君之心,政之本”的民本思想,并在民本思想的基础上,提出了一系列国家治理的构想和措施,对后世产生了深远的影响。本文试图通过解读陆九渊“本心”概念,在政治的层面上深入理解陆九渊的“心学”,进而对陆九渊的政治思想的理论价值及其局限做出恰如其分的评价。
Song is a society with economic development and technological progress. A large number of thoughtful and significant impact thinkers emerged during this period. They created another peak following the pre-Qin Confucianism and held the pivotal status in the Chinese thinking history. Song Confucianism is to be known as Taoism, Song, Neo and other names, but now people mostly call it Neo-Confucianism together with the Ming Dynasty Confucianism. Before the Song, due to the introduction and rise of Buddhism, Confucianism entered a low period after the Tang Dynasty. With the efforts of Han Yu, Li Ao and other thinkers praised Confucianism highly and excluded Buddhism, the status of Confucianism returned gradually. Until the Northern Song Dynasty, Zhou Dunyi, Zhang Zai, Brother Cheng, who inherited the Confucian tradition, particularly the ethical and moral ideas which, in Buddhist thinking of continued exclusion, but also the inevitable absorption elements of the Buddhism and Taoism. They created distinctive ideology with Confucianism, Buddhism and Taoism, laid the ideological basis of the Song Dynasty. Until the Southern Song Dynasty, Zhu Xi and Lu Jiuyuan inherited and developed the Neo-Confucianism of the Northern Song dynasty. Zhu Xi Cheng became a master of the Song Dynasty thought by Inherited the Brother Cheng's thought. Lu Jiuyuan inherited Mencius and created a different school of Neo by taking Onto-Mind as the core. Wang Yangming in inherited and developed his thought. It can be said that Lu Jiuyuan and Zhu Xi were iconic figure, represented the two major physical development in the Song Dynasty thought. They were together to build the main body of the Southern Song Dynasty Confucianism and effect the later development and direction of ideas like the wings of a bird.
Lu Jiuyuan was not in favor of publishing books. The "Lu Jiuyuan set" is a only book that his disciples ordered some of his letters and talk. So it looks a little messy and not the system, and problems still exist between the various correspondences cross and repetition. This chaotic situation coupled with Jiuyuan thought to possess their own characteristics is difficult to ascertain, it also increased the difficulty of their research ideas. The research on the works of Lu Jiuyuan is much less than the research on Zhu Xi, and there are many references to him only because of its nature can not be avoided. They are mostly smaller proportions, of their ideas are not many insightful book. Lu Jiuyuan's ideas are complex and not the system, it created the situation that many people has their own understanding. Some understandings are the same, and the others are contradictory. For example, some people think his thought inherit the thought of Brother Cheng, some people think it was straight from Mencius, and some people it was from Chan. They all can find their arguments and disagree. And ideas for Jiuyuan, most people talk about his philosophy in recent years, their education has some research ideas, but his political ideology is rarely mentioned. People just do a simple statement of his political experience and do not seriously have to look at his political thinking, even to question whether Jiuyuan had political ideology. He conducted a variety of official and political practice, especially in the Jingmen period made a lot of fruitful political achievements. It can be said that no Jingmen's political practice, there is no comprehensive and complete Jiuyuan. Since the recognition of Jiuyuan's position in the history of Confucian thought, we can not only study a single philosophy, but should fully understand the historical context, background and activities. Thus inevitable to understand his political thought. Lu Jiuyuan put forward the "Mind is reasonable" and "My mind is the universe and vice versa" and other well-known thesis. And the core concept of the thesis is Onto-Mind. From this point, he talked about virtue, self-cultivation and how to educate people and govern the country. If the Onto-Mind is just seen as a single philosophical aspect, the rest is not. they are more political thought and social concern. The heart of Jiuyuan's thought is to understand the Onto-Mind, and to know the truth, and to be a true man. They are same to the Confucianism
Lu Jiuyuan's political Thoughts are based on Onto-Mind. This article interprets his thought under the background of the whole Southern Song Dynasty. Jiuyuan was born in the fall of the elite family which was in financial difficulties. It made him know the woes of the people who were at the bottom of society in his childhood. The family of scholars influenced by the family let him have a solid academic foundation and extensive knowledge. It can be said that the family played an important role in his life. There are two things in his life, one is lecture, the other is political practice of the military Jingmen. Lecture is constantly honing his thought the performance and maturity. Jingmen is the most important period of his political experience. In Jingmen, Jiuyuan regularized military, carried out fiscal reform, increased investment in education and improved people's life. His political ideas were vividly used in his practice. The people supported him, and he made a good political results. For the academic origin, this article thought that the Jiuyuan's thought was influenced by thought of Brother Cheng and Chan, but directly from the "Mencius" ideology.
Onto-Mind and the discussion of political ideas are the main parts of this article. People think that he took Onto-Mind as the foundation to build his own theoretical system. But few explore the Onto-Mind's the specific content or take Onto-Mind as an indecomposable concept to use. What is the Onto-Mind's meaning? Few people can interpret it. This article is precisely from indecomposable place to give the definition of clarity to the Onto-Mind. It interprets the Onto-Mind from four aspects of Compassion, Shame evil heart, Respectful heart and Non-heart. It distinguishes the Onto-Mind and the Mind, makes Onto-Mind no longer to be a vague concept. Onto-Mind is the core concept of Jiuyuan's thought. Based on it, he put forward the "Mind is reasonable" and "My mind is the universe and vice versa" and other well-known thesis, he expanded his thinking of cosmology and ethics. Jiuyuan emphasized on Onto-Mind's ethical application and how to practice it. This article explains that how to know the Onto-Mind from the "know objective things is know the Mind". "direct Onto-Mind and be the master of yourself" and "easy to simply work will end in a large". It explains that how to train the Onto-Mind from the "save Mind and remove bad things" and "reflect on their own and turn over to be a good one". It illustrates the" first establish the great one" by explaining the meaning of the "great one" and how to establish. From three aspects to explain the Onto-Mind's ethical practice fully. The ethical and moral thought is the premise of his political thought. Lu Jiuyuan began his political thought from the Onto-Mind, put forward the "People's heart" and "Monarch's heart" and insisted on that the people are the foundation of country. He inherited and developed Mencius. At the same time, he advocated that "the monarch is the heart of the government" and that the monarch in the political system of feudal society to occupy the dominant position and played a leading role. In Jiuyuan's view, there is no contradiction between "people are the masters of the country" and " monarch is the master of the government". His political ideal is to make the society of all things for the people to be true. He wanted to restrain land annexation by the way of "Exploit the tyrannical landlord and officials to benefit the common people" and "The two sides benefit". He proposed that Monarch and officials should perform their duties. In the face of the reality of the political situation in the Southern Song Dynasty, Lu Jiuyuan proposed that the officials should be supervised and the society should be changed. He thought that the bad local officials were pests and to supervise the officials for the people. And then he doubted on the Imperial Examination System. On the issue of reform in the Southern Song, he approached Wang Anshi's political reform. But he only hold in favor of the reform itself and had reservations to the measures of the political reform. He disagreed with the sudden change in the way of change and advocated progressive social reform. His political thought had a significant impact on future generations. For the orthodox status of Brother Cheng and Zhu Xi, Lu Jiuyuan's thought had a long period of silence and returned the political arena until the period of the Wang Yangming in Ming Dynasty. In the late Ming and early Qing Dynasty, it attributed to silent, but its inner vitality was not disappeared. When the nation was in peril and the other thought could not solve the political crisis, people again turned to the thoughts of Lu and Wang to solve the plight of the nation. His political ideology serviced for the maintenance of class rule by the feudal rulers, and this point is beyond doubt. But his political thought has a reasonable content worth learning in the thought of the people, Government Officials thinking, changes in thinking and so on. Jiuyuan is not only a thinker, but aslo a practitioner. He advocated moral and political practice. The heart of Jiuyuan's thought is to understand the Onto-Mind, and to know the truth, and to be a true man. It is not only applies to ancient society, is also applicable to the country today.
This article attempts to base on the ancient books and study the place that is still relatively weak. The main points focus on the following two aspects: First, study and analyze the Onto-Mind rather than be limited to the level of Onto-Mind explaining Onto-Mind. Onto-Mind is not only the starting point of Jiuyuan's thought, but also the philosophical basis of his political thought. The second is to study the political thought more idepth and systematic. Jiuyuan is not only a philosopher and educator, is a rather ambitious feudal gentry. His series of political opinion, the political performance of Jingmen and the social and political ideas are together constitute his political ideology. This article will conduct a more detailed study and discussion. I wish it can fill a vacancy and make people have a more comprehensive understanding of Lu Jiuyuan's political thought.
Song is a society with economic development and technological progress. A large number of thoughtful and significant impact thinkers emerged during this period. They created another peak following the pre-Qin Confucianism and held the pivotal status in the Chinese thinking history. Song Confucianism is to be known as Taoism, Song, Neo and other names, but now people mostly call it Neo-Confucianism together with the Ming Dynasty Confucianism. Before the Song, due to the introduction and rise of Buddhism, Confucianism entered a low period after the Tang Dynasty. With the efforts of Han Yu, Li Ao and other thinkers praised Confucianism highly and excluded Buddhism, the status of Confucianism returned gradually. Until the Northern Song Dynasty, Zhou Dunyi, Zhang Zai, Brother Cheng, who inherited the Confucian tradition, particularly the ethical and moral ideas which, in Buddhist thinking of continued exclusion, but also the inevitable absorption elements of the Buddhism and Taoism. They created distinctive ideology with Confucianism, Buddhism and Taoism, laid the ideological basis of the Song Dynasty. Until the Southern Song Dynasty, Zhu Xi and Lu Jiuyuan inherited and developed the Neo-Confucianism of the Northern Song dynasty. Zhu Xi Cheng became a master of the Song Dynasty thought by Inherited the Brother Cheng's thought. Lu Jiuyuan inherited Mencius and created a different school of Neo by taking Onto-Mind as the core. Wang Yangming in inherited and developed his thought. It can be said that Lu Jiuyuan and Zhu Xi were iconic figure, represented the two major physical development in the Song Dynasty thought. They were together to build the main body of the Southern Song Dynasty Confucianism and effect the later development and direction of ideas like the wings of a bird.
Lu Jiuyuan was not in favor of publishing books. The "Lu Jiuyuan set" is a only book that his disciples ordered some of his letters and talk. So it looks a little messy and not the system, and problems still exist between the various correspondences cross and repetition. This chaotic situation coupled with Jiuyuan thought to possess their own characteristics is difficult to ascertain, it also increased the difficulty of their research ideas. The research on the works of Lu Jiuyuan is much less than the research on Zhu Xi, and there are many references to him only because of its nature can not be avoided. They are mostly smaller proportions, of their ideas are not many insightful book. Lu Jiuyuan's ideas are complex and not the system, it created the situation that many people has their own understanding. Some understandings are the same, and the others are contradictory. For example, some people think his thought inherit the thought of Brother Cheng, some people think it was straight from Mencius, and some people it was from Chan. They all can find their arguments and disagree. And ideas for Jiuyuan, most people talk about his philosophy in recent years, their education has some research ideas, but his political ideology is rarely mentioned. People just do a simple statement of his political experience and do not seriously have to look at his political thinking, even to question whether Jiuyuan had political ideology. He conducted a variety of official and political practice, especially in the Jingmen period made a lot of fruitful political achievements. It can be said that no Jingmen's political practice, there is no comprehensive and complete Jiuyuan. Since the recognition of Jiuyuan's position in the history of Confucian thought, we can not only study a single philosophy, but should fully understand the historical context, background and activities. Thus inevitable to understand his political thought. Lu Jiuyuan put forward the "Mind is reasonable" and "My mind is the universe and vice versa" and other well-known thesis. And the core concept of the thesis is Onto-Mind. From this point, he talked about virtue, self-cultivation and how to educate people and govern the country. If the Onto-Mind is just seen as a single philosophical aspect, the rest is not. they are more political thought and social concern. The heart of Jiuyuan's thought is to understand the Onto-Mind, and to know the truth, and to be a true man. They are same to the Confucianism
Lu Jiuyuan's political Thoughts are based on Onto-Mind. This article interprets his thought under the background of the whole Southern Song Dynasty. Jiuyuan was born in the fall of the elite family which was in financial difficulties. It made him know the woes of the people who were at the bottom of society in his childhood. The family of scholars influenced by the family let him have a solid academic foundation and extensive knowledge. It can be said that the family played an important role in his life. There are two things in his life, one is lecture, the other is political practice of the military Jingmen. Lecture is constantly honing his thought the performance and maturity. Jingmen is the most important period of his political experience. In Jingmen, Jiuyuan regularized military, carried out fiscal reform, increased investment in education and improved people's life. His political ideas were vividly used in his practice. The people supported him, and he made a good political results. For the academic origin, this article thought that the Jiuyuan's thought was influenced by thought of Brother Cheng and Chan, but directly from the "Mencius" ideology.
Onto-Mind and the discussion of political ideas are the main parts of this article. People think that he took Onto-Mind as the foundation to build his own theoretical system. But few explore the Onto-Mind's the specific content or take Onto-Mind as an indecomposable concept to use. What is the Onto-Mind's meaning? Few people can interpret it. This article is precisely from indecomposable place to give the definition of clarity to the Onto-Mind. It interprets the Onto-Mind from four aspects of Compassion, Shame evil heart, Respectful heart and Non-heart. It distinguishes the Onto-Mind and the Mind, makes Onto-Mind no longer to be a vague concept. Onto-Mind is the core concept of Jiuyuan's thought. Based on it, he put forward the "Mind is reasonable" and "My mind is the universe and vice versa" and other well-known thesis, he expanded his thinking of cosmology and ethics. Jiuyuan emphasized on Onto-Mind's ethical application and how to practice it. This article explains that how to know the Onto-Mind from the "know objective things is know the Mind". "direct Onto-Mind and be the master of yourself" and "easy to simply work will end in a large". It explains that how to train the Onto-Mind from the "save Mind and remove bad things" and "reflect on their own and turn over to be a good one". It illustrates the" first establish the great one" by explaining the meaning of the "great one" and how to establish. From three aspects to explain the Onto-Mind's ethical practice fully. The ethical and moral thought is the premise of his political thought. Lu Jiuyuan began his political thought from the Onto-Mind, put forward the "People's heart" and "Monarch's heart" and insisted on that the people are the foundation of country. He inherited and developed Mencius. At the same time, he advocated that "the monarch is the heart of the government" and that the monarch in the political system of feudal society to occupy the dominant position and played a leading role. In Jiuyuan's view, there is no contradiction between "people are the masters of the country" and " monarch is the master of the government". His political ideal is to make the society of all things for the people to be true. He wanted to restrain land annexation by the way of "Exploit the tyrannical landlord and officials to benefit the common people" and "The two sides benefit". He proposed that Monarch and officials should perform their duties. In the face of the reality of the political situation in the Southern Song Dynasty, Lu Jiuyuan proposed that the officials should be supervised and the society should be changed. He thought that the bad local officials were pests and to supervise the officials for the people. And then he doubted on the Imperial Examination System. On the issue of reform in the Southern Song, he approached Wang Anshi's political reform. But he only hold in favor of the reform itself and had reservations to the measures of the political reform. He disagreed with the sudden change in the way of change and advocated progressive social reform. His political thought had a significant impact on future generations. For the orthodox status of Brother Cheng and Zhu Xi, Lu Jiuyuan's thought had a long period of silence and returned the political arena until the period of the Wang Yangming in Ming Dynasty. In the late Ming and early Qing Dynasty, it attributed to silent, but its inner vitality was not disappeared. When the nation was in peril and the other thought could not solve the political crisis, people again turned to the thoughts of Lu and Wang to solve the plight of the nation. His political ideology serviced for the maintenance of class rule by the feudal rulers, and this point is beyond doubt. But his political thought has a reasonable content worth learning in the thought of the people, Government Officials thinking, changes in thinking and so on. Jiuyuan is not only a thinker, but aslo a practitioner. He advocated moral and political practice. The heart of Jiuyuan's thought is to understand the Onto-Mind, and to know the truth, and to be a true man. It is not only applies to ancient society, is also applicable to the country today.
This article attempts to base on the ancient books and study the place that is still relatively weak. The main points focus on the following two aspects: First, study and analyze the Onto-Mind rather than be limited to the level of Onto-Mind explaining Onto-Mind. Onto-Mind is not only the starting point of Jiuyuan's thought, but also the philosophical basis of his political thought. The second is to study the political thought more idepth and systematic. Jiuyuan is not only a philosopher and educator, is a rather ambitious feudal gentry. His series of political opinion, the political performance of Jingmen and the social and political ideas are together constitute his political ideology. This article will conduct a more detailed study and discussion. I wish it can fill a vacancy and make people have a more comprehensive understanding of Lu Jiuyuan's political thought.
引文
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④陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:455.
⑤陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:454.
⑥陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:453.
①陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:427.
②陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:399.
③陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:441.
④陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:4.
①陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:301.
②陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:64.
③陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:140.
①陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:64.
②陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:449.
③陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:65.
④陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:440.
①杜维明.人性与自我修养[M].胡军,于民雄译.北京:中国和平出版社,1988:59.
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③陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:227-228.
④陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:255-256.
⑤陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:91.
⑥陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:284.
①焦循.诸子集成孟子正义[M].北京:中华书局,1954:464.
②陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:373.
③陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:380.
①陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:380.
②陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:448.
③陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:458.
④陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:11.
①陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:6.
②陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:485.
③陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:149.
④陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:464.
⑤陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:464.
①陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:399-400.
②陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:395.
③陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:376.
④陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:427.
①陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:395.
②陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:263-264.
③陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:477.
④陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:273.
①陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:45.
②陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:400.
③陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:74-75.
①陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:185.
②陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:170.
③陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:446.
④陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:407-408.
⑤陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:53.
①陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:139.
②陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:38-39.
③陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:400.
④陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:400.
⑤陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:412
①焦循.诸子集成孟子正义[M].北京:中华书局,1954:467.
②陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:400.
③陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:1.
④陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:5.
⑤陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:460.
①陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:4.
②陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:196.
③陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:378.
④陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:451.
①陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:483.
②陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:398.
③韩立红.石田梅岩与陆象山思想比较研究[M].天津:天津人民出版社,1999:70.
④陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:446.
⑤陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:463.
⑥陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:399.
①陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:143.
②陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:143.
③陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:461.
④陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:438.
⑤陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:449.
⑥陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:471.
⑦陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:462.
⑧陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:462.
①陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:450.
②陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:439.
③陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:447.
④黄宗羲.宋元学案[M].北京:中华书局,1986:1889.
⑤陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:459.
⑥牟宗三.宋明儒学的问题与发展[M].上海:华东师范大学出版社,2004:134.
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③陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:395.
④陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:399.
⑤陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:407-408.
①陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:471.
②陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:441.
③陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:22.
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⑤陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:375.
①陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:227.
②陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:299.
③陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:484.
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④陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:233.
⑤陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:5.
⑥陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:6.
①陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:356.
②徐中舒.左传选·论为政宽猛[M].北京:中华书局,1979:253-254.
③陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:356.
④陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:356.
①陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:356-357.
②陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:356.
③陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:356.
④陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:358.
⑤焦循.诸子集成孟子正义[M].北京:中华书局,1954:350.
⑥焦循.诸子集成孟子正义[M].北京:中华书局,1954:194.
①焦循.诸子集成孟子正义[M].北京:中华书局,1954:387.
②焦循.诸子集成孟子正义[M].北京:中华书局,1954:309.
③陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:358.
①陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:231.
②焦循.诸子集成孟子正义[M].北京:中华书局,1954:184.
③陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:367.
④陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:368.
①陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:367.
②陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:368.
③陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:368.
④陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:379.
⑤陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:223-224.
①陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:403.
②陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:409.
①贾谊.贾谊集[M].上海:上海人民出版社,1976:149.
②贾谊.贾谊集[M].上海:上海人民出版社,1976:152.
③焦循.诸子集成孟子正义[M].北京:中华书局,1954:573.
④陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:98.
⑤陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:69.
⑥陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:403.
①陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:72.
②陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:69.
①陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:116.
②陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:382.
③陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:71-72.
①陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:424.
②陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:426.
③陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:403.
④陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:121.
①陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:25.
②陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:356.
③陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:431.
④陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:375.
⑤陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:358.
①陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:358.
②陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:358.
③陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:121.
④陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:229.
①陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:129.
②陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:227.
①陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:21.
②林继平.陆象山研究[M].台北:台湾商务印书馆,1983:280.
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①陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:222.
②陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:222.
③陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:222.
①陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:222.
②陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:223.
③陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:224.
①陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:224.
②陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:224.
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③梁启超.王安石传[M].天津:百花文艺出版社,2006:3.
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②陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:231.
③陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:232.
④陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:233.
①陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:233.
②陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:232.
③程颢,程颐.二程集[M].北京:中华书局,2004:258.
④陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:234.
①陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:369.
②陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:174.
③陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:441-442.
④陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:223.
①陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:115-116.
②陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:114.
①陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:115.
②陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:114.
③陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:115.
④陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:115.
⑤陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:70.
①陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:70.
②陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:199.
③陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:199.
④陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:105.
⑤陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:105-106.
①陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:353.
②陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:355.
③陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:353.
①陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:10.
②陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:107-108.
③陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:108.
④陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:110.
①陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:108.
②陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:109.
③陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:125.
④陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:109.
⑤陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:103.
①陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:366-367.
②陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:72.
①陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:99.
②陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:72.
③陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:99.
④陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:98.
⑤陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:99.
①陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:99.
②陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:111.
③陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:111.
④陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:124-125.
①陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:242.
②陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:242.
③陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:169.
①陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:483.
②陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:411.
③陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:97.
①陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:112.
②陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:112.
①陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:112.
②陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:68.
③陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:124.
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①陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:99.
②陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:111.
③陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:368-369.
①陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:237.
②陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:150.
①陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:453.
②陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:196.
③陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:241.
④陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:291.
①陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:364.
②陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:364.
③陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:291.
④陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:49.
⑤陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:363.
①陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:46.
①陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:486-487.
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③陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:204.
①陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:68-69.
②陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:218.
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②杨简.慈湖遗书[M].台北:台湾新文丰出版公司:409.
③杨简.慈湖遗书[M].台北:台湾新文丰出版公司:408.
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②陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:444.
③陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:5.
④陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:182.
⑤陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:97.
⑥陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:160.
①陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:143.
②陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:231.
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③陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:428.
④程颢,程颐.二程集[M].北京:中华书局,2004:316.
①陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:253.
②陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:440.
③程颢,程颐.二程集[M].北京:中华书局,2004:316.
④陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:400.
⑤陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:441.
⑥陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:441.
⑦陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:471.
①黄宗羲.宋元学案[M].北京:中华书局,1986:1068.
②陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:400.
①陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:398.
②汪传发.陆九渊王阳明与中国文化[M].贵阳:贵州人民出版社,2000:66-67.
③陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:4.
④陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:455.
⑤陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:454.
⑥陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:453.
①陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:427.
②陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:399.
③陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:441.
④陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:4.
①陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:301.
②陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:64.
③陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:140.
①陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:64.
②陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:449.
③陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:65.
④陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:440.
①杜维明.人性与自我修养[M].胡军,于民雄译.北京:中国和平出版社,1988:59.
②牟宗三.从陆象山到刘蕺山[M].上海:上海古籍出版社,2001:2.
③陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:227-228.
④陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:255-256.
⑤陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:91.
⑥陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:284.
①焦循.诸子集成孟子正义[M].北京:中华书局,1954:464.
②陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:373.
③陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:380.
①陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:380.
②陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:448.
③陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:458.
④陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:11.
①陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:6.
②陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:485.
③陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:149.
④陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:464.
⑤陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:464.
①陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:399-400.
②陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:395.
③陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:376.
④陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:427.
①陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:395.
②陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:263-264.
③陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:477.
④陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:273.
①陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:45.
②陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:400.
③陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:74-75.
①陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:185.
②陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:170.
③陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:446.
④陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:407-408.
⑤陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:53.
①陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:139.
②陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:38-39.
③陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:400.
④陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:400.
⑤陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:412
①焦循.诸子集成孟子正义[M].北京:中华书局,1954:467.
②陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:400.
③陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:1.
④陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:5.
⑤陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:460.
①陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:4.
②陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:196.
③陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:378.
④陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:451.
①陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:483.
②陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:398.
③韩立红.石田梅岩与陆象山思想比较研究[M].天津:天津人民出版社,1999:70.
④陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:446.
⑤陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:463.
⑥陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:399.
①陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:143.
②陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:143.
③陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:461.
④陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:438.
⑤陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:449.
⑥陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:471.
⑦陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:462.
⑧陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:462.
①陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:450.
②陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:439.
③陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:447.
④黄宗羲.宋元学案[M].北京:中华书局,1986:1889.
⑤陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:459.
⑥牟宗三.宋明儒学的问题与发展[M].上海:华东师范大学出版社,2004:134.
①陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:400.
②姜广辉.陆学的立世精神[J].河北学刊,1991(5):36.
③陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:395.
④陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:399.
⑤陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:407-408.
①陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:471.
②陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:441.
③陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:22.
④刘宗贤.陆王心学研究[M].济南:山东人民出版社,1997:119.
⑤陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:375.
①陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:227.
②陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:299.
③陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:484.
①蔡仁厚.宋明理学·南宋篇[M].长春:吉林出版集团有限责任公司,2009:174.
②林继平.陆象山研究[M].台北:台湾商务印书馆,1983:279.
③陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:425.
④陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:233.
⑤陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:5.
⑥陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:6.
①陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:356.
②徐中舒.左传选·论为政宽猛[M].北京:中华书局,1979:253-254.
③陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:356.
④陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:356.
①陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:356-357.
②陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:356.
③陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:356.
④陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:358.
⑤焦循.诸子集成孟子正义[M].北京:中华书局,1954:350.
⑥焦循.诸子集成孟子正义[M].北京:中华书局,1954:194.
①焦循.诸子集成孟子正义[M].北京:中华书局,1954:387.
②焦循.诸子集成孟子正义[M].北京:中华书局,1954:309.
③陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:358.
①陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:231.
②焦循.诸子集成孟子正义[M].北京:中华书局,1954:184.
③陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:367.
④陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:368.
①陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:367.
②陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:368.
③陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:368.
④陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:379.
⑤陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:223-224.
①陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:403.
②陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:409.
①贾谊.贾谊集[M].上海:上海人民出版社,1976:149.
②贾谊.贾谊集[M].上海:上海人民出版社,1976:152.
③焦循.诸子集成孟子正义[M].北京:中华书局,1954:573.
④陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:98.
⑤陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:69.
⑥陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:403.
①陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:72.
②陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:69.
①陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:116.
②陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:382.
③陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:71-72.
①陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:424.
②陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:426.
③陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:403.
④陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:121.
①陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:25.
②陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:356.
③陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:431.
④陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:375.
⑤陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:358.
①陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:358.
②陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:358.
③陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:121.
④陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:229.
①陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:129.
②陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:227.
①陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:21.
②林继平.陆象山研究[M].台北:台湾商务印书馆,1983:280.
③陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:221.
①陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:222.
②陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:222.
③陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:222.
①陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:222.
②陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:223.
③陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:224.
①陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:224.
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③陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:232.
④陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:233.
①陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:233.
②陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:232.
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④陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:234.
①陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:369.
②陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:174.
③陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:441-442.
④陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:223.
①陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:115-116.
②陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:114.
①陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:115.
②陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:114.
③陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:115.
④陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:115.
⑤陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:70.
①陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:70.
②陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:199.
③陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:199.
④陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:105.
⑤陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:105-106.
①陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:353.
②陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:355.
③陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:353.
①陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:10.
②陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:107-108.
③陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:108.
④陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:110.
①陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:108.
②陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:109.
③陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:125.
④陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:109.
⑤陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:103.
①陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:366-367.
②陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:72.
①陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:99.
②陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:72.
③陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:99.
④陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:98.
⑤陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:99.
①陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:99.
②陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:111.
③陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:111.
④陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:124-125.
①陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:242.
②陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:242.
③陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:169.
①陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:483.
②陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:411.
③陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:97.
①陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:112.
②陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:112.
①陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:112.
②陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:68.
③陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:124.
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②陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:111.
③陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:368-369.
①陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:237.
②陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:150.
①陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:453.
②陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:196.
③陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:241.
④陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:291.
①陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:364.
②陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:364.
③陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:291.
④陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:49.
⑤陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:363.
①陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:46.
①陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:486-487.
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①陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:68-69.
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⑤陆九渊.陆九渊集[M].钟哲点校.北京:中华书局,1980:97.
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