“知行合一”具有贯通阳明心学整个体系的地位和意义,以此命题所遭遇的难题入手方能洞悉阳明心学根本困境。“知行合一”难题根源在于阳明浑然合一的心学体系一味强调同一,而缺乏对知与行对立面之间差异性的分析,因而不能解释现实中知行分离的情况。这正是阳明心学的根本困境,贯穿其理论始终。在作为其理论前提的“心即理”这一阳明早期提出的命题中便开始孕育,更是对作为其统帅和根本依据的“致良知”思想本身之困境的暴露:漠视知与行、求知对象(客观知识)与求知行为、道德之理与万事万物之理、道德法则的社会与个体维度、知识形成的先天与后天因素等诸多对立面的差异性,在不加以分析澄清各种关系的前提下,通通归置于“良知”旗下,以自我心灵作为判断是非道德的唯一标准,这并非真正的浑然合一,在更多的情况下只是一种混淆。最终结果是导致知与行在现实中的终极断裂,良知之“致”亦无所依托和保障。 “Knowing and Doing Unity ” has the status and significance of the whole system of Yangming and Ming dynasties, so as to understand the fundamental dilemma of Yangming’s psychology with the difficult problems encountered by this proposition. The root of the puzzle of unity between knowledge and practice lies in the fact that the unified psychology system of Yangming emphasizes the sameness without any analysis of the differences between the opposite aspects of knowledge and practice and can not explain the separation of practice and practice in reality. This is exactly the fundamental dilemma of Yangming psychology, which runs through its theory. In his proposition as the theoretical premise, “mind is the principle” is the proposition raised in the early part of Yangming, which is even more revealing to the predicament of “conscience” as its commander and fundamental basis: indifference Knowledge and behavior, knowledge-seeking objects (objective knowledge) and knowledge-seeking behavior, moral reason and the truth of everything, the social and individual dimensions of moral law, the innate and acquired factors of knowledge formation and many other opposite differences, without analysis to clarify Under the precondition of various relations, it is allotted to the “conscience” under the banner of “conscience”, and the self-centered mind is the only criterion for judging the non-morality. This is not really amalgam and in more cases is just a confusion. The end result is that the ultimate fault of knowledge and practice in reality, and the “conscience” of the conscience, are also relied upon and guaranteed.