朱子之前的仁论有三种进路,分别是从情上说仁、从心上说仁和从性上说仁。在《仁说》中,朱子从德上说仁,综合了历代的仁论。在其中,朱子特别针对二程门人离爱言仁的两种倾向——知觉言仁和一体言仁——进行了深刻批评,矛头直指当时湖南学派所主张的先察识后涵养的工夫论。这种批评的背后是他对性与情的双重重视,与他在己丑之悟中确立起来的心统性情的义理—工夫架构有密切关系。朱子对湖南学派工夫论的一个最重要的批评是认为他们没有安放好情,从而也显示出他们对于性的理解也存在根本的缺失。值得注意的是,在工夫论层面,朱子分别指出了知觉言仁和一体言仁各自都存在两个方面的流弊,而这两个方面又处在不同的方向上,这一点特别显示出朱子思想的深邃和缜密。 There are three approaches to benevolence before the Zhu. They are to say kindness from the emotion, to say kindness from the heart and to benevolence from the nature. In “Benevolence”, Zhu Zi said from the virtues that it integrated the benevolence theories of all ages. Among them, Zhu Zong made a profound criticism of the two tendencies, perceptual speech and unity, of the two Chengmen people from their love of benevolence, pointing at the time-honored theory of the first observation and post-conservation advocated by the Hunan school at that time. Behind this criticism is his double emphasis on sexuality and affection, which is closely related to the framing of his heart and soul as established in his own understanding. One of the most important criticisms of Zhu’s work on the Hunan school of thought is that they did not think they had any good feelings and thus showed that there was a fundamental lack of understanding of their own. It is worth noting that at the level of the work theory, Zhu pointed out the respective abuses of perceptual speech and integrated speech in two aspects, and these two aspects are in different directions. This shows, in particular, Deep and meticulous.