本文選題：張載　切入點：程頤　出處：《南京大學(xué)》2017年碩士論文

【摘要】：本文基于原典解讀、命題辨析和比較分析,專探張載思想中"德性所知"命題,探討德性所知的本體之源,闡述德性所知與見聞之知的不同,進而在與程頤"德性之知"的比較中,凸顯張載"德性所知"的特質(zhì)和內(nèi)涵。在張載的思想中太和之道、天道是創(chuàng)生萬物的根源,具體表現(xiàn)為"寂然不動"的太虛本體運諸氣而發(fā)用,"感而遂通天下"。太虛與氣的關(guān)系是太虛即氣,太虛與氣為一體,太虛又為氣之本體。張載德性所知的德性之最終根源也就是太和之道、太虛。由天道下貫到人是人的天地之性,天地之性純善無雜,這成為德性的直接根源�，F(xiàn)實的人性既有天地之性又有氣質(zhì)之性,人性的不善是由氣質(zhì)的偏雜引起的,通過變化氣質(zhì)的工夫可以復(fù)歸到天地之性。性落實到具體的人再與心的知覺能力相合就是人之本心,心又具有統(tǒng)性情的能力,情有過或不及的情況,需要心來主管使情合乎性。因而在張載的理論中天、太虛、性與心是一體的。太和之道既是張載德性所知的根源也是其所知的對象,而太和之道是不可能通過見聞感官獲得的,而要超越眼睛耳朵感官的局限就需要德性所知。德性所知就是天德良知、誠明所知,其并非西方的邏輯認知,而是超越理性的道德認知。德性所知是對見聞之知的超越,是在大心體物,實現(xiàn)內(nèi)外合一,天人合一后而得到的關(guān)于性與天道的體認,且德性所知也可以說是一種天人合一的精神境界。實現(xiàn)德性所知所需的工夫從心的層面講就是大其心,體證人之本心,以虛心的工夫去除掉私意成見;從性的層面講就是變化氣質(zhì),體證人之本性。然后在此基礎(chǔ)上遵從本心、本性自覺去道德實踐,同時也要謹敬守禮,這整個過程就是孟子盡心知性知天的進路。程頤在知的問題上與張載有相似的表述,但是張載的德性所知與程頤的德性之知還是有所不同的。程頤的德性之知是向內(nèi)的追求,通過格物窮理的方式尋求對內(nèi)心的省悟,以此來獲得對天理的體認。張載與程頤對這兩個類似命題的不同解釋,源于他們對太虛與理概念理解的不同。張載認為世界的本原是氣,主張氣一元論,而程頤認為世界的本原是理,主張理一元論。同時在張載的理論中,心與天、太虛、性是一體的,而在程頤的理論中,心是后天經(jīng)驗的,性與理、天是一體的。這樣張載與程頤兩個人關(guān)于知的工夫的見解自然亦有不同,程頤主張先用敬來涵養(yǎng)后天經(jīng)驗的心,對天理有一個敬畏的心,然后要通過格物窮理的方式,來獲得對天理的體認。張載主張先體證人之本心,進而盡心知性,然后通過存心養(yǎng)性自覺遵從本心去道德實踐。
[Abstract]:Based on the interpretation of the original code, the analysis and comparative analysis of propositions, this paper probes into the proposition of "virtue knows" in Zhang Zai's thought, probes into the source of the Noumenon of virtue knowledge, and expounds the difference between virtue knowledge and knowledge.In the comparison with Cheng Yi's knowledge of virtue, Zhang Zai's character and connotation of virtue knowledge are highlighted.In Zhang Zai's thought, the Tao of Heaven is the root of the creation of all things.The relationship between Taixu and Qi is too empty namely Qi, too empty and Qi as a whole, too empty is the essence of Qi.Zhang Zai's virtue knows the ultimate root of virtue is the way of Taihe, too empty.From heaven to man is the nature of heaven and earth, the nature of heaven and earth is pure and good, which becomes the direct root of virtue.Realistic human nature has both the nature of heaven and earth and the nature of temperament, and the bad nature of human nature is caused by the heterogeneity of temperament, which can be reverted to the nature of heaven and earth through the time of changing temperament.The realization of sex to the specific person and the consciousness ability of the heart is the human heart, the mind has the ability of unified temperament, the situation that the emotion is too much or not, need the heart to make the emotion accord with the nature.Therefore, in Zhang Zai's theory of heaven, too virtual, sex and heart are one.The Tao of Taihe is not only the source of Zhang Zai's knowledge of virtue, but also the object of his knowledge. The Tao of Taihe can not be obtained through the senses of seeing and hearing, and it requires virtue to transcend the limits of the senses of eyes and ears.What the virtue knows is the conscience of heaven and morality. It is not the logical cognition of the West, but the moral cognition beyond reason.The knowledge of virtue is the transcendence of the knowledge of seeing and hearing, and it is the recognition of nature and the way of heaven after the realization of inner and outer unity, and the knowledge of virtue can also be said to be a kind of spiritual realm of the unity of nature and man.To realize the knowledge of virtue, from the aspect of mind, the mind is big, the nature of physical witness is to remove the preconceptions of private meaning with the modest effort; from the aspect of sex, it is to change temperament and the nature of physical witnesses.Then on this basis obeying the original mind, the nature consciously to the moral practice, but also want to respect the courtesy, this whole process is Mencius to know the nature of the path.Cheng Yi and Zhang contain similar statements on the question of knowledge, but Zhang Zai's moral knowledge and Cheng Yi's knowledge of virtue are still different.Cheng Yi's knowledge of virtue is the pursuit of the inside, seeking inner enlightenment through the way of paraphernalia, so as to gain the understanding of the theory of heaven.Zhang Zai and Cheng Yi's different interpretations of these two similar propositions stem from their different understandings of Taixu and Li.Zhang Zai thinks that the essence of the world is Qi and advocates Qi monism, while Cheng Yi thinks that the origin of the world is reason and advocates rationalism.At the same time, in Zhang Zai's theory, mind and heaven, too virtual, sex is one, in Cheng Yi's theory, mind is acquired experience, sex and reason, heaven is one.In this way, Zhang Zai and Cheng Yi had different views on the work of knowing. Cheng Yi advocated using respect to cultivate the mind of the acquired experience, and to have a reverent heart of God, and then to gain an understanding of the truth of heaven through the means of wealth and poverty.Zhang Zai advocates the nature of the witness, and then fully understands, and then consciously obeys the mind to moral practice.
【學(xué)位授予單位】：南京大學(xué)
【學(xué)位級別】：碩士
【學(xué)位授予年份】：2017
【分類號】：B244.4

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