阳明心学以心立论, 其形上学作为第一哲学由于隐秘等原因而常常被客观地 忽视甚至或隐或显的反对。形上学面对的是超主客领域, 心还远不是它的研 究对象。所以其形上学不可能从心开始, 而同样是从气开始的, 并始终将气 作为自己的根基, 所以也归属于“气的形上学”。它从“气是主体”这一中国传统 哲学的基本理念出发, 通过“主宰”这个观念逐步揭示其主体性, 经过理这个中 间阶段, 最后在性中达到最高的凝一, 从而最终揭示了“那运动着的(主体)是谁”。从始至终都在直接性中把握和呈现自明的主体性是其核心特质。这一特 质就是这样在其形上学中就被早早地确定, 成为其后续思想建构的根源。由 此, 我们不仅找到了心学与儒家其它学派的异质性之所在, 也找到了中国传 统哲学与古希腊哲学的根本异质性之所在, 从而为中西哲学和文化的汇通奠 定了坚实的基础。
The metaphysics of Yang-ming’s philosophy of the mind as the base of it is used to be ignored because of seizing by the Mind which is the dominant topic of it. The metaphysics is ultra-subject-object, so the Mind is not its subject. The metaphysics of Yang-ming’ s philosophy of the mind starts from Qi which is its base. The thought of “Qi is subject” is proclaimed and maintained by the concept of Domination of Li and further Xing which are the words to What is Qi. Subjectivity is its marrow which can be used in other theory area of it. This investigation is also a perfect example for the comparison between the Chinese Philosophy and the Western Philosophy.
一、问“气”：那运动着的是谁?
二、思“理”：从纹理到主宰
三、答“性”：气的精灵
结 论