中文摘要：

道体在二程的新儒学体系中具有非常重要的意义,它是认识心体的重要参照物。基于道体的特征,二程提出了以＂公＂释仁及以＂体用一原＂的体用关系来阐发心体。陈白沙在二程新儒学理论的基础上,既阐释了心体＂中正＂的含义,又在＂体用一原＂的基础上提出了＂本体自然＂的自然之学,使中正与自然之学成为江门学派的两个优秀品质。刘宗周在自然之学的基础上从＂意＂为心之＂定盘针＂的角度进一步阐发了德性自由的理论。陈白沙之后,江门学派经由湛若水、唐枢、许孚远、刘宗周、黄宗羲依次传承,江门学派的中正、德性自由的理念是黄宗羲反君主专制理论在思想层面重要的理论来源。黄宗羲在明朝末年提出了人君为＂天下之大害＂的思想,将儒学的发展推向高峰。

英文摘要：

The noumenon of nature has a very important significance in the system of the new confucianism of Chengyi and Chenghao,it is the important reference by knowing the noumenon of heart. Based on the features of the noumenon of nature,Chengyi and Chenghao proposed using fair to explain kindheartedness and using the relationship from the noumenon to the effect to explain the noumenon of heart. Chen Baisha explained the meanning of fair of the noumenon of heart,and proposed the theory of the nature which is a natural process from the noumenon to the effect on the base of the new Confucianism of Chengyi and Chenghao,which made the fair and the nature become two excellent qualities of Jiangmen school. Liuzongzhou explained the theory of human freedom on the base of the thoery of nature. After Chenbaisha,the school of Jiangmen was inherited by Zhanruoshui,Tangshu,Xufuyuan,Liuzhongzhou,Huangzongxi successively. Combining the thoery of fair and human freedom of the new confucianism,Liu Zongzhou breached the double barriers of the inner thought and the external institutions,proposed the against the thought of autocratic monarchy in the historical background of the Ming Dynasty,which made the development of Confucianism to the peak.