陳(chen)淳(1159~1223)是中國南宋理(li)學(xue)家。字安卿,亦稱北(bei)溪(xi)先生。漳州龍溪(xi)(今(jin)福建(jian)漳州龍文人),今(jin)祠建(jian)漳州龍文洛濱社。朱熹(xi)晚年的(de)(de)得(de)意門(men)生,理(li)學(xue)思想(xiang)的(de)(de)重要繼承者和(he)闡(chan)發者。著作有《北(bei)溪(xi)全(quan)集》。
主要著作
其(qi)心(xin)(xin)理學(xue)(xue)思(si)(si)想主要見于《北溪(xi)(xi)(xi)字義(yi)》對心(xin)(xin)理概念(nian)的(de)(de)(de)(de)界說和疏釋上。他從“理”生(sheng)氣(qi)(qi)、氣(qi)(qi)化生(sheng)萬物出(chu)發(fa)(fa),提(ti)(ti)(ti)出(chu)由理氣(qi)(qi)結(jie)合而(er)(er)產生(sheng)的(de)(de)(de)(de)“心(xin)(xin)”,天(tian)然(ran)地(di)(di)(di)具有(you)(you)兩種(zhong)水平:“知(zhi)覺從理上發(fa)(fa)來,便是(shi)(shi)(shi)道(dao)心(xin)(xin)”;“從形氣(qi)(qi)上發(fa)(fa)來,便是(shi)(shi)(shi)人(ren)(ren)心(xin)(xin)。”(《北溪(xi)(xi)(xi)字義(yi)·心(xin)(xin)》)人(ren)(ren)性(xing)(xing)(xing)也是(shi)(shi)(shi)由理氣(qi)(qi)形成的(de)(de)(de)(de)“天(tian)地(di)(di)(di)之(zhi)(zhi)性(xing)(xing)(xing)”和“氣(qi)(qi)稟(bing)之(zhi)(zhi)性(xing)(xing)(xing)”的(de)(de)(de)(de)結(jie)合體。“天(tian)地(di)(di)(di)之(zhi)(zhi)性(xing)(xing)(xing)”和“道(dao)心(xin)(xin)”天(tian)然(ran)是(shi)(shi)(shi)善(shan)的(de)(de)(de)(de)“氣(qi)(qi)稟(bing)之(zhi)(zhi)性(xing)(xing)(xing)”和“人(ren)(ren)心(xin)(xin)”有(you)(you)善(shan)與不(bu)善(shan)之(zhi)(zhi)分,為(wei)此(ci),以(yi)“存天(tian)理,滅人(ren)(ren)欲(yu)”作為(wei)修心(xin)(xin)養性(xing)(xing)(xing)之(zhi)(zhi)道(dao)。提(ti)(ti)(ti)出(chu):“意是(shi)(shi)(shi)心(xin)(xin)上發(fa)(fa)起(qi)一(yi)念(nian),思(si)(si)量運用要恁(nen)地(di)(di)(di)底(di)”。“智是(shi)(shi)(shi)心(xin)(xin)中(zhong)一(yi)個知(zhi)覺處(chu),知(zhi)得是(shi)(shi)(shi)是(shi)(shi)(shi)非非恁(nen)地(di)(di)(di)確(que)定是(shi)(shi)(shi)智。”(《北溪(xi)(xi)(xi)字義(yi)·仁義(yi)禮智信》)把知(zhi)與行(xing)看(kan)成是(shi)(shi)(shi)“交進而(er)(er)互相發(fa)(fa)”的(de)(de)(de)(de)關系,“知(zhi)之(zhi)(zhi)明(ming)則行(xing)愈達,而(er)(er)行(xing)之(zhi)(zhi)力則所知(zhi)益精矣。”(《嚴陵講義(yi)·用功節目》)繼承(cheng)“情者,性(xing)(xing)(xing)之(zhi)(zhi)動(dong)”的(de)(de)(de)(de)傳統(tong)說法,但(dan)認為(wei)從性(xing)(xing)(xing)中(zhong)發(fa)(fa)出(chu)的(de)(de)(de)(de)情“便是(shi)(shi)(shi)善(shan),更(geng)無不(bu)善(shan)”,而(er)(er)“感物欲(yu)而(er)(er)動(dong),不(bu)從本性(xing)(xing)(xing)發(fa)(fa)來,便有(you)(you)個不(bu)善(shan)。”(《北溪(xi)(xi)(xi)字義(yi)·情》)把“志(zhi)(zhi)”界說為(wei)“心(xin)(xin)之(zhi)(zhi)所之(zhi)(zhi)”,又有(you)(you)“趨向,期必之(zhi)(zhi)意”(《北溪(xi)(xi)(xi)字義(yi)·志(zhi)(zhi)》)。認為(wei)才(cai)具有(you)(you)“才(cai)質(zhi),猶言才(cai)料質(zhi)干”和“才(cai)能,是(shi)(shi)(shi)會做事底(di)”(《北溪(xi)(xi)(xi)字義(yi)·才(cai)》)兩種(zhong)含義(yi)。依據稟(bing)氣(qi)(qi)的(de)(de)(de)(de)清(qing)濁和賦質(zhi)的(de)(de)(de)(de)純雜交錯搭配,把氣(qi)(qi)質(zhi)分為(wei)剛烈(lie)、軟弱、躁暴、狡譎、性(xing)(xing)(xing)圓、愚(yu)拗等多(duo)種(zhong)。在(zai)學(xue)(xue)習(xi)心(xin)(xin)理思(si)(si)想方面(mian),提(ti)(ti)(ti)出(chu)要立志(zhi)(zhi)、虛心(xin)(xin)、下學(xue)(xue)與上達;批判了學(xue)(xue)習(xi)為(wei)求取功名(ming)而(er)(er)不(bu)求甚解的(de)(de)(de)(de)時弊。
其他著作
《論孟(meng)學庸(yong)義》《字義詳講》《禮解》《女學》等書。《宋史·道學》有(you)傳。