论文部分内容阅读
宋儒程顥(1032-1085)與程頤(1033-1107)都以“天理”爲其形上學的最高範疇。“天理”既指涉宇宙本原,又涵藴萬事萬物的本質及其變化的規律,成爲宋明理學“道德形上學”的核心思想與主軸。二程理學顯然以“天人合一”爲道德形上學的根本內涵,在其《易》學譜系中,可以“體用一源”、“繼善成性”與“性情合一”三大命題予以詮釋融攝,從中體現出儒家道德哲學的主體能動性與歷史發展性,同時可以體察出《易》學與理學在道德形上學研究上的高度與深度。因此,本文先就大程子理學與《易》學會通之道德形上思想,開其端緒。
Song Confucianism Cheng (1032-1085) and Cheng Yi (1033-1107) all regarded “Tianli” as the highest category of metaphysics. “Nature” refers not only to the nature of the universe, but also to the essence and change of all things, becoming the core thought and main axis of Neo-Confucianism. It is clear that Cheng’s theory of “harmony between man and nature” is the fundamental connotation of moral metaphysics. In his “Yi” pedigree, we can use “a source”, “succession” and “ One of the three propositions of ”Oneness of Sex and Oneness“, which reflects the main motivation and historical development of the Confucian moral philosophy. At the same time, we can observe the height and depth of the study of ”Yi“ and Neo-Confucianism in the study of moral metaphysics. Therefore, this article begins with the introduction of the concept of morality and the concept of morality in the course of large-scale child science and ”Yi".