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在宋明儒学中,朱子之心论,实最为完备。但现代学者往往既囿于理学心学分系和对峙之前见,又受到西方哲学诠释模式的影响,常倾向以“认知心”来理解朱子之心说,或以理性主义来诠解其心性哲学的精神。而实际上朱子心论是以“情”为心的主体内容,以仁为“心之德”,在“爱”或情的实存活动上来把握心的整体义涵。心的“知觉”内在于情,构成人的生命存在之内在的主宰和定向作用。由此,其在形上学上,立足于以个体实存一系列自我转化的工夫历程展开和实现性体、道体的超越性意义。故朱子心论可以说是创造性地接续和再建了先秦儒学性情论和形上学的精神传统。剖析朱子心论这个典型的思想案例,对于我们了解儒学作为一种“哲学”的独特思想内涵,建构儒家哲学的现代形态,有着重要的理论意义。
In Song and Ming Confucianism, Zhu’s theory of mind is actually the most complete. However, modern scholars tend to not only ignore the demerit of deontology before their confrontation, but also are influenced by the mode of interpretation of western philosophy. They often tend to understand Zhu Zhi’s heart with “cognitive heart” or rational philosophy the spirit of. In fact, Zhu Xin’s theory of mind is the main content of “love”, taking “benevolence” as the “virtue of heart” and grasp the overall meaning of the heart in the activities of “love” or love. The inner “feeling” of the heart is inherently dominated and directed by the existence of human life. Therefore, in metaphysics, based on the process of self-transformation of a series of self-actualization, the transcendental meanings of sexual body and Taoist body are expanded and realized. Therefore, Zhu Xin’s theory of mind can be said to be a creative continuation and reconstruction of the pre-Qin Confucianism and metaphysics spiritual tradition. An analysis of the typical case of Zhu Xixin’s theory has important theoretical significance for us to understand the unique ideological connotation of Confucianism as a kind of “philosophy” and to construct the modern morphology of Confucianism.