CAJ | 학술논문

“无善无恶心之体”乃阳明四句教之首句，刘蕺山对这句话进行了批判，他认为，倡“无善无恶心之体”不仅会带来理论逻辑上的毛病，而且会对人们的思想以及生活世界产生严重危害。不过，他的批判有其合理性，亦有局限之处。蕺山先生倡本体为至善，即意为至善。意好善恶恶，一于善而不二于恶，与经验世界之前与后、美与丑、大与小、长与短、善与恶之相对待的情形不同，而是无对之独体，为心之所存。
“무선무악심지체”내양명사구교지수구，류즙산대저구화진행료비판，타인위，창“무선무악심지체”불부회대래이론라집상적모병，이차회대인문적사상이급생활세계산생엄중위해。불과，타적비판유기합이성，역유국한지처。즙산선생창본체위지선，즉의위지선。의호선악악，일우선이불이우악，여경험세계지전여후、미여축、대여소、장여단、선여악지상대대적정형불동，이시무대지독체，위심지소존。
＂Neither good nor evil mind＂ is the first sentence of Wang Yangraing＇s four sentence teaching, which Liu Jishan criticizes on. He points out that the advocacy of it will lead to theoretical defects and actual harm to people＇s thought-world and life-world. His critique has its rationality and irrationality. Mr. Jishan promotes the noumenon is supreme goodness, namely, ＂Yi＂ is supreme goodness. It likes good and dislikes evil, which is an expression of absolute goodness, differing from the relative phenomenon, such as before and after,beautiful and ugly, long and short,good and evil.