【作者】 张勇；

【导师】 张岂之；

【作者基本信息】 西北大学 ， 历史学， 2008， 博士

【摘要】 对朱熹理学思想的形成与演变过程进行研究，其意义在于吸收朱子学研究成果，全面把握朱熹思想，并进而对宋代理学发展史做出描述与评价。朱熹理学思想过程大体可分为心性论、宇宙论与道统论三个大的阶段，这三者是继承与发展的关系。青年朱熹深受内圣外王时代精神的濡染，以“成圣”的修养功夫进路探索为思想焦点。朱熹的理学思想启蒙于乃父朱松，成长于刘氏私塾学习期间。受南宋理学内倾化思潮影响，朱熹在探索成圣进路中经历了以释老解儒的迂回之路，但其人生观与思想目标仍立定于儒学思想营垒之中。“成圣”的立志追求与经典研读的理性方法，形成了青年朱熹思想的基本格局。从朱熹24岁初次问学李侗开始，朱熹思想经历了“困学”而逐渐“自得”的过程，并走上溯源二程的思想道路。李侗的“理一分殊”教导巩固了朱熹读书穷理的理性主义精神，使他从“儒佛相合处”求“成圣”之进路转向对儒学精神的“自得”探索与功夫进路之独创。“同安夜悟”使朱熹意识到程学精神全面性与南宋理学发展中的片面性之别，在“忠恕一贯”的讨论中朱熹拣择了下学而上达的修养进路，由此奠定了自己为学进德的大方向。朱熹将李侗“理一分殊”之教发挥于读书穷理的经典研究上，使他与李侗“心与理一”的教法有了根本差异，师生思想分道在所难免。李侗于分殊处入手的教导与朱熹穷理方法的结合，使朱熹开始对南宋理学的佛老之失给予本体论批判。同安时期，朱熹开始对“儒学本真精神”的问题展开梳理，为其“道统”论的觉悟与理学思想创造方向的树立奠定了学术基础。中和问题是朱熹对佛老异端的批判深化，更是对理学中佛老之失的心性学批判，它是朱熹探索成圣进路的思想结晶。丙戌年(1166年)朱熹确立中和旧说，己丑年(1169年)确立中和新说。中和旧说本质上说，它是“体用一源”的程学精神对性与心之关系做出的直捷贯通，它也受到湖湘学派“性体心用”说的影响。中和旧说本质上是一种精英主义的道德直觉主义修养功夫。中和新说是朱熹思想之鲜明创造，它是朱熹将“体用一源”与“理一分殊”统合后对主体道德能力再解剖的结果。它以“先涵养后察识”、静贯动静的功夫次第为凡人下学奠定了为学进德的方法，它是朱熹生平为学进德大旨确立的标志。以朱熹41岁草成《太极解义》为标志，朱熹开始为其新儒学开辟宇宙本体论的哲学论证。以存在与价值体用不离的论证奠定了朱熹的哲学世界观。《西铭解》完成了朱熹对关学的闽学化改造，《仁说》与《定性说》对理学功夫论与境界论做了理论的绾结。1177年《四书集注》及《或问》的序定标志着朱熹理学思想与新经学统一化任务的初步完成，是其理学思想体系成熟的表现。《四书集注》序定前后，先有朱熹46岁朱熹陆九渊“鹅湖之会”，后有朱熹55-56岁时的朱熹、陈亮“王霸义利”之辨，这些论争从反面刺激了朱熹以“道统”的甄定与担当为其晚年思想的关切点。朱陆之争首先是功夫论上“渐教法”与“顿教法”的分歧，并在后来的“太极之辨”、“皇极之辨”中引向道统的解释与朱陆政治观念的分野。朱熹与陈亮论争是关于道德动机与历史效果的历史哲学分歧，从根本上说，陈亮对朱熹思想更具挑战意义。在回应时代异论之时，朱熹对理气关系更加关注，理对气的优先主宰地位巩固突显，朱子思想中的礼教禁祻气息亦日益显明。朱熹晚年仍在先涵养后察识的功夫格局下，同时也更重视“敬”的地位与格物穷理之深入，做出了《大学补传》及“至善”与善的分殊。《大学章句》的理论地位突显，表达了朱熹“絜矩之道”的政治哲学，由此回应了宋代士大夫焦虑的内圣外王的理论难题。朱熹思想的形成过程有两大特点：一是个体思想开掘与社会思潮的互动；二是思想发展过程呈现鲜明的辨证性。朱熹思想之意义，积极方面说，它完成了宋代儒学复兴重建的理论任务，推进了中国宋代以后社会的平民化转型，理性主义的道德渐教方法具有普遍的哲学意义。从消极方面看，存在与价值的囫囵不分是其哲学世界观中最大的谬误，内圣外王的政治观具有严重的历史负面效果，道统观念在其思想成为官方意识后成为中国封建社会后期思想偏枯的一大原因。更多还原

【Abstract】 To conduct the research to the forming and evolution process of Zhu Xi’s Neo-Confucianism thoughts, its significance lies in absorbing the research results of Zhu xi -study, grasping Zhu Xi’s thoughts comprehensively, and then making the description and appraisal on Neo-Confucianism history of Song Dynasty.Zhu Xi’s Neo-Confucianism thoughts process may divide into three dispositions on the whole: the theory of temperament, the cosm-ontology and the Confucian orthodoxy. These three are inheritance and development relations. Youth Zhu Xi was infected deeply by inner cultivation and exterior action which was scholar-officials’ spirit in Song Dynasty, so the theory of Inner-Cultivation was the focal point of youth Zhu Xi’s Confucianism thoughts at that time . Zhu Xi’s Neo-Confucianism thoughts were initiated by his father Zhu Song, grown in Liu Ping-shan’s private school study. Under the influence of the Southern Song Dynasty Neo-Confucianism Inner cultivation, Zhu Xi explored the Inner cultivation ways by the Buddhism and Daoism circuitous road, but the outlook on life and the thoughts goal were still decided in Confucianism.At the beginning of the 24-years-old, Zhu Xi learned for Li Tong, so he started to experience a hard period of study on Neo-Confucianism, and gradually "self-satisfied" in this process, in the end he traced to the metaphysics of Brothers Cheng. the guidance of "li-yi-fen-shu"(one principle, many manifestations)that Li Tong had taught consolidated rationalism in Zhu Xi’s spirit, and caused him turn from the consistent between New-Confucianism and Buddhism to the "self-satisfied" and creative ways for the Inner cultivation of the Confucianism spirit. "Become aware in the period of Tong -An" caused Zhu Xi to realize the differences between the integrity of Brothers Cheng’s philosophy and the one-sidedness in the Southern Song Dynasty Neo-Confucianism development. In the discussion of "adenoid consistent" Zhu Xi had chosen the way of learning from classics to the rational freedom. Because of the basic difference between Li Tong’s inner cultivation way of "mind and reason as one" and understanding of li-yi-fen-shu"(one principle, many manifestations), Li and Zhu skipped road at the last unavoidably. the influence of Li Tong’s thought made Zhu Xi start to speculate the real spirit of Confucianism and given ontological criticize to Buddhism and Taoism, the significance of new way of Zhu Xi’s thought laid in the academic foundation for "the Confucian orthodoxy" and the direction of Neo-Confucianism reconstruction.The question of "neutralization and harmony" is not only a critique to the Buddhism, but also a critique to the inner cultivation heresy schools in Neo-Confucianism of Song dynasty, this question is also Zhu Xi’s crystallization of exploration for the ways of inner cultivation for a long time. In 1166 Zhu Xi established the theory of "former neutralization and harmony", and in 1169 the former theory was changed into a newly one. essentially "the former neutralization and harmony" links up the two categories of Mind and Nature ,which is a usage of Brothers Cheng’s theory "oneness of existence and function ", as well as it was influenced by the Hu Xiang school of Neo-Confucianism in Song Dynasty. The new theory of "neutralization and harmony" is an outstanding theorical creation to Zhu Xi, essentially it was a new theory achievement of a complete analysis of the subject’s moral ability under the integration of "oneness of existence and function"and "li-yi-fen-shu"(one principle, many manifestations). It follows the incultivation principle "first self-control, second observed the knowledge", and explored a main route of academic and moral cultivation in his life.It was a cosmology-ontology philosophy demonstration of New-Confucianism to make the first draft "interpretations of the article "Tai ji Tu Shuo"(which was written by Zhou Dun-yi) when Zhu Xi was 41 years old, in this article Zhu Xi thought that to-be and ought-to-be should not be divided according to the theory "oneness of existence and function", and Zhu Xi’s philosophy world outlook appeared clearly. The article "West Inscription interpretation "proved the tradition concept of "synchronizing nature and man". The articles "benevolence interpretation" and "the Neo-Confucianism inner cultivation innotation" are the answers for Neo-Confucianism problem discussed such as the theory of cultivation and the realm of life. In 1177 "The Four Books" showed that Zhu Xi completed the new task of transformation between Neo-Confucianism and Confucian classics, and also showed Zhu Xi’s Neo-Confucianism ideology matured.The meeting between Zhu Xi and Lu Jiu-yuan happened at the Goose Lake" in 1175, and the controversy of righteousness and benefit happened between Zhu Xi and Chen Liang, these debates stimulated Zhu Xi to pay highlight on the Confucian orthodoxy in his late years. The discussion that happened between Zhu Xi and Lu Jiu-yuan showed the difference of insight and gradual realization, and the difference led great interfluves of political philosophy of the two thinkers. The debate between Zhu Xi and Chen Liang was about philosophy theory of the moral motive and the historical effect, fundamentally Chen Liang’s thoughts had the great challenge to Zhu Xi’s . At the same time , Zhu Xi paid more attention to the problem of "li" and "qi" in order to underline the significance of the ethical principles, but on the other hand it strengthened feudal Confucianism durance in Chinese history.In Zhu Xi’s late years, the inner cultivation pattern was still under the cultivation principle "first self-control, second observed the knowledge", simultaneously Zhu Xi given prominence to respectness and deepening "ge-wu-qiong-li", the outstanding achievement in his late years was the supplement of the book DA XUE and the philosophical analysis between the "ultimate good" and "good". In DA XUE ZHANG JU, Zhu xi expressed his political philosophy and responded the theory of Inner cultivation and exterior action what was hovering overhead the intelligentsia of Song Dynasty.The forming process of Zhu Xi’s thoughts has two major characteristics: First, individual thought forming interacted with social ideological trend each other; second, the thought developping process presents distinct dialectical features. Significance of Zhu Xi’s thought lies in two aspects: on the positive view: it has completed the theory reconstruction task of Song Dynasty’s Confucianism revival. And push forward the historical trend of populace .rationalism in moral cultivation had the universal philosophy significance. Looking from the negative side, that To-be and Ought -to -be was not divided in philosophy was the biggest error in his philosophical world viewpoint, and the political view of Inner cultivation and exterior action had serious historical negative effect, his Confucian orthodoxy idea was a reason of exhaustion of ideological creation in later Chinese feudal society.更多还原