《論語》「克己復禮」章一直都是歷來儒學研究熱門關注的焦點之一，然對於陽明後學於此所展開的詮釋與爭論，卻仍有待考論。本文意在指出陽明高足王龍溪與羅近溪對於「克己復禮」有相異的詮解進路，是依對「致良知」工夫論的不同看法而產生。其人雖同具識認良知本體為第一義的共識，但亦隨人體悟，而有不同側重工夫。故依兩人此章解讀不同處，說明羅近溪的「克己」解讀被時人稱作「新解」有其特殊性，並且成為分水嶺，使萬曆年間產生了環繞「克己復禮」新舊解爭論的重要現象。透過釐清二溪的詮釋差異以及門人楊起元與管志道、焦竑等人對「新解」的擁護與批判，不僅可以透過其人多元工夫向度得見陽明後學與經典的互動關係，有其變化與發展；亦能深化我們對於晚明思想史的認識，提供當代論辯新的切入點，幫助我們理解晚明心學在歷史發展中的思想進程與變貌。

The “Self-Discipline and Restoring Rituals” chapter in the Analects of Confucius has long been a popular focus of study in Confucianism. However, the interpretations and debates among the followers of Wang Yangming have yet to be fully explored. This paper aims to point out that the different interpretations of this chapter by Wang Longxi and Luo Jinxu, two prominent disciples of Wang Yangming, are based on their different views on the cultivation of the “innate knowledge of the good.” By examining the differences in their approaches, this paper demonstrates that Luo's interpretation, known as the “new interpretation,” has its unique features and became a watershed moment in the debates over the old and new interpretations of “Self-Discipline and Restoring Rituals” during the Wanli era. Through clarifying the differences in interpretation between Wang and Luo, as well as examining the views of their disciples such as Yang Qiyuan, Guan Zhidao, and Jiao Hong on the “new interpretation,” this paper not only sheds light on the interaction between the followers of Wang Yangming and the classical texts from diverse and divergent perspectives but also provides a new perspective for contemporary debates, helping us understand the intellectual history behind the interpretations.

克己復禮;陽明後學;二溪;楊起元;焦竑;管志道

Self-Discipline and Restoring Rituals;Yangming’s disciples;The Two Xi;Yang Qiyuan;Jiao Hong;Guan Zhidao