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智識的探求與實踐,對於德性主體(在儒家而言,就是上天所賦與的仁、義、禮、智的天性)的自我實現,究竟有何意義?對於這個問題,朱子本人又持何種看法?是否如一般所言,他視智識爲自外而至的道德規範、實踐爲將此規範來約制自己?倘若如是,智識與德性主體,在朱子工夫論的體系當中,便成截然二分,兩者之間並無有機的聯繫,而前者對於後者,非但無所助益其成長,甚或根本否認其實存。本文即以此爲問題意識,篇分七節,前三節集中於朱子對《孟子·公孫丑上》“凡有四端於我者,知皆擴而充之矣”章與《告子上》“學問之道無他,求其放心而已矣”章的詮釋,主要論證其並未持上述看法,反之,實以智識的探求與實踐爲德性主體最終得以充量推廣與圓滿落實所必不可少的導引與助力。至於後四節,則更以朱子對《論語·里仁》所載曾子的默契“一貫”的解釋爲具體例子,除了細緻整理其對曾子窮理處事之學的各種特點的看法,還進而指出曾子“隨事精察而力行之”的學問,在朱子的心目之中,正是德性主體得以徹底明盡與充分體現的方法與步驟。
The exploration and practice of knowledge, what is the significance of the self-realization of the main body of virtue (Confucianism is the nature of benevolence, righteousness, courtesy, and wisdom)? For this problem, Zhu himself What kind of view? Whether, as generally said, he regards knowledge as the moral code from the outside, the practice of this standard to control himself? If so, intellectual and virtue of the main body, There is no organic link between the two. The former not only helps the latter to grow, but does not even deny the existence of the latter. This article is based on this as a matter of consciousness, chapter seven, the first three sections focused on the “ On the ”“ knowledge of the road without him, rest assured that it just ”chapter of the interpretation, the main argument it did not hold the above view, on the contrary, the real pursuit of knowledge and practice as the ultimate virtue of the body to the full extent of promotion and Successful implementation of the necessary guidance and assistance. As for the latter four sections, Zhu’s explanation of the tacit agreement and “consistent” interpretation of Zeng Zi contained in The Analects of Inner Mongolia is taken as a concrete example. In addition to elaborating on the various characteristics of Zeng’s poetic management, Zengzi “knowledge of everything else ”, in the minds of Zhu Zi, it is the method and steps that the virtuous subject can completely and completely reflect.