陳淳(1159~1223)是(shi)中國南(nan)宋理學家。字安卿,亦稱北溪(xi)先生。漳(zhang)州龍(long)(long)溪(xi)(今(jin)福(fu)建(jian)(jian)漳(zhang)州龍(long)(long)文(wen)人(ren)),今(jin)祠建(jian)(jian)漳(zhang)州龍(long)(long)文(wen)洛濱社(she)。朱(zhu)熹(xi)晚年的得意門生,理學思想的重要(yao)繼(ji)承者和闡發者。著作有《北溪(xi)全集》。
主要著作
其心(xin)(xin)(xin)(xin)(xin)(xin)理(li)學思想主要見于《北(bei)溪字(zi)義(yi)(yi)(yi)》對心(xin)(xin)(xin)(xin)(xin)(xin)理(li)概念(nian)的(de)界(jie)說和(he)疏釋上(shang)(shang)。他從(cong)“理(li)”生氣(qi)、氣(qi)化生萬物(wu)出(chu)發(fa),提出(chu)由理(li)氣(qi)結合(he)而產(chan)生的(de)“心(xin)(xin)(xin)(xin)(xin)(xin)”,天然(ran)地(di)(di)具(ju)(ju)有(you)(you)兩種(zhong)水平:“知(zhi)覺(jue)從(cong)理(li)上(shang)(shang)發(fa)來,便是(shi)道(dao)心(xin)(xin)(xin)(xin)(xin)(xin)”;“從(cong)形氣(qi)上(shang)(shang)發(fa)來,便是(shi)人(ren)心(xin)(xin)(xin)(xin)(xin)(xin)。”(《北(bei)溪字(zi)義(yi)(yi)(yi)·心(xin)(xin)(xin)(xin)(xin)(xin)》)人(ren)性(xing)(xing)也是(shi)由理(li)氣(qi)形成(cheng)的(de)“天地(di)(di)之(zhi)(zhi)(zhi)(zhi)性(xing)(xing)”和(he)“氣(qi)稟(bing)之(zhi)(zhi)(zhi)(zhi)性(xing)(xing)”的(de)結合(he)體。“天地(di)(di)之(zhi)(zhi)(zhi)(zhi)性(xing)(xing)”和(he)“道(dao)心(xin)(xin)(xin)(xin)(xin)(xin)”天然(ran)是(shi)善(shan)(shan)的(de)“氣(qi)稟(bing)之(zhi)(zhi)(zhi)(zhi)性(xing)(xing)”和(he)“人(ren)心(xin)(xin)(xin)(xin)(xin)(xin)”有(you)(you)善(shan)(shan)與不(bu)善(shan)(shan)之(zhi)(zhi)(zhi)(zhi)分(fen),為(wei)(wei)此(ci),以“存天理(li),滅人(ren)欲”作為(wei)(wei)修心(xin)(xin)(xin)(xin)(xin)(xin)養性(xing)(xing)之(zhi)(zhi)(zhi)(zhi)道(dao)。提出(chu):“意(yi)是(shi)心(xin)(xin)(xin)(xin)(xin)(xin)上(shang)(shang)發(fa)起一(yi)念(nian),思量運用(yong)要恁地(di)(di)底(di)”。“智(zhi)(zhi)是(shi)心(xin)(xin)(xin)(xin)(xin)(xin)中(zhong)一(yi)個(ge)知(zhi)覺(jue)處,知(zhi)得是(shi)是(shi)非非恁地(di)(di)確定(ding)是(shi)智(zhi)(zhi)。”(《北(bei)溪字(zi)義(yi)(yi)(yi)·仁義(yi)(yi)(yi)禮(li)智(zhi)(zhi)信》)把知(zhi)與行(xing)看成(cheng)是(shi)“交進而互相發(fa)”的(de)關(guan)系,“知(zhi)之(zhi)(zhi)(zhi)(zhi)明則行(xing)愈達,而行(xing)之(zhi)(zhi)(zhi)(zhi)力(li)則所知(zhi)益(yi)精矣。”(《嚴(yan)陵(ling)講義(yi)(yi)(yi)·用(yong)功(gong)節(jie)目》)繼承“情者,性(xing)(xing)之(zhi)(zhi)(zhi)(zhi)動”的(de)傳(chuan)統說法,但認為(wei)(wei)從(cong)性(xing)(xing)中(zhong)發(fa)出(chu)的(de)情“便是(shi)善(shan)(shan),更無不(bu)善(shan)(shan)”,而“感物(wu)欲而動,不(bu)從(cong)本性(xing)(xing)發(fa)來,便有(you)(you)個(ge)不(bu)善(shan)(shan)。”(《北(bei)溪字(zi)義(yi)(yi)(yi)·情》)把“志(zhi)”界(jie)說為(wei)(wei)“心(xin)(xin)(xin)(xin)(xin)(xin)之(zhi)(zhi)(zhi)(zhi)所之(zhi)(zhi)(zhi)(zhi)”,又有(you)(you)“趨向,期必之(zhi)(zhi)(zhi)(zhi)意(yi)”(《北(bei)溪字(zi)義(yi)(yi)(yi)·志(zhi)》)。認為(wei)(wei)才(cai)(cai)具(ju)(ju)有(you)(you)“才(cai)(cai)質(zhi),猶言才(cai)(cai)料質(zhi)干”和(he)“才(cai)(cai)能,是(shi)會做事底(di)”(《北(bei)溪字(zi)義(yi)(yi)(yi)·才(cai)(cai)》)兩種(zhong)含義(yi)(yi)(yi)。依據稟(bing)氣(qi)的(de)清濁和(he)賦(fu)質(zhi)的(de)純雜交錯搭配,把氣(qi)質(zhi)分(fen)為(wei)(wei)剛(gang)烈、軟弱、躁(zao)暴、狡譎、性(xing)(xing)圓、愚(yu)拗等(deng)多(duo)種(zhong)。在(zai)學習心(xin)(xin)(xin)(xin)(xin)(xin)理(li)思想方面,提出(chu)要立志(zhi)、虛心(xin)(xin)(xin)(xin)(xin)(xin)、下學與上(shang)(shang)達;批判了(le)學習為(wei)(wei)求(qiu)取功(gong)名而不(bu)求(qiu)甚(shen)解的(de)時(shi)弊。
其他著作
《論(lun)孟學庸義(yi)》《字義(yi)詳講》《禮解》《女學》等書(shu)。《宋史(shi)·道(dao)學》有傳。