一般研究泰州學術時，多以重視百姓日用、狂蕩疏略為普遍印象，表面上看來雖似沒有爭議，深究後始發現這種定論存在許多的矛盾。例如王艮傳人中有王棟的篤實，又有王襞的不羈；王艮論樂云不費絲毫力氣，卻又格外重視脩身正己；談現成良知時應強調自信己心，王艮學中卻有「以人度己」的成分存在。這些問題使我們必須重新思考泰州學派的定位問題，其中又以釐清淮南三王的學術宗旨為要。本文提出王艮學說乃以「萬物一體」為宗旨，以「修身正己」為工夫內涵，雖然他也說「現成良知」，卻存在著「良知有蔽」的質疑。王棟繼承師志，他提出「誠意」說來彌補王艮偏離王學的工夫論，並詳加闡述王艮學術的原委，是今日我們得以重新檢視王艮學術的重要橋樑。王襞則由王艮的樂學出發，發展出自然人性論的觀點，傾向談「空」論「無」，成為泰州後學歧出的肇端，也影響了後來的羅汝芳，形成泰州學派的另一股風潮。

According to the past studies, emphasizing daily life and neglecting moral conduct is the general impression of Taizhou School. This conclusion seems undoubted but actually contradictive. For example, Wang Gen– the founder of Taizhou School–said study itself shall be happy and effortless but at the same time he demanded strict self-scrutiny. Among Wang Gen’s students, Wang Dong emphasized real moral practice while Wang Bi claimed unconstraint of human nature. Wang Yangming said natural moral conscience guides our behavior, but Wang Gen asserted external moral principle is safer for an initiate. These issues urge us rethinking the character of Taizhou School. To clarify Huainan Wangs’ (i.e. Wang Gen, Wang Dong and Wang Bi) thinking then becomes the critical task. In this paper, we discuss their researching focus and academic connection. We conclude that different from his teacher Wang Yangming, Wang Gen’s theory is based on ‘self-examination’ but not ‘self-awareness’. Wang Dong succeeded Wang Gen’s theory and proposed an internal discipline to solve contradiction between Wang Gen and his teacher. Meanwhile, Wang Bi developed Wang Gen’s happiness theory and tended to talk about emptiness, which formed the general impression of Taizhou School, but also created a new wave of Taizhou School.

泰州學派;淮南三王;王艮;王棟;王襞

Taizhou school;Huai Nan Wangs;Wang Gen;Wang Dong;Wang Bi;