頁籤選單縮合
題名 | 二程心性說析論=An Analysis of the Theory of Mind and Human Nature in The Philosophy of the Two Ch'engs |
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作者 | 鍾彩鈞; | 書刊名 | 中國文哲研究集刊 |
卷期 | 1 民80.03 |
頁次 | 頁413-450 |
分類號 | 125.2 |
關鍵詞 | 二程; 程明道; 程伊川; 心性說; |
語文 | 中文(Chinese) |
中文摘要 | 本文採發展觀點,由「出釋老而返儒家」的角度觀察明道的心性說,並找尋由明道至伊川的發展軌跡。明道青年時代更明白主儒家入世立場,然而用語與思考方式尚受釋老影響。在成熟期,所謂心是禪宗「平常心」的的客觀化與道德化。同時,因為向客觀方向發展,且為了解決現實之性的善惡問題,更從氣質角度提出性說。伊川心性說,早年便以道德範疇言性,以道德的認識與實錢能力言心。在此基礎上,晚期更發展出「極本窮源之性」與「生之謂性」兩分的看法。又謂氣之清濁決定才的賢愚,性善由才而實現卻不由才而成立。至於心概念的發展,則經過中和觀念的討論,發展出「心體」觀,不單就知覺言心,而使之伸向未發的領域。心體指個人主體,然而是「性之有形者」,故可為天下之大本。又因為不以知覺言心體,故在修為工夫上,呈現出涵養或敬的重要性。 |
英文摘要 | From a developmental viewpoint the author of this article traces Ch'eng Hao's 程顥(alias 明道 , 1032-1085)theory of human nature and mind through his original Confucianism , his conversion to Buddhism and Taoism , and final embrace of Confucianism . He then reviews Ch'eng I's 程頤(alias 伊川 , 1033-1107)theory as developed from Ch'eng Hao's concept . A declared Confucianist from his late twenties on , Ch'eng Hao failed to conceal the influence of Buddhism and Taoism on his diction and mode of thought . As he reached maturity his concept of the mind (心) became an objectification and a moralization of the "everyday mind" (平常心) of Zen Buddhism . In addition , he equated human nature (性) with physical nature (氣質之性) so as to objectify as well as to resolve the problem of evil in human nature . During his early years Ch'eng I already confined human nature in moral categories , and described the mind as the knowing and moral behaving subject . Later he developed the twofold view of "ultimate nature" (極本窮源之性) and "existent nature" (生之謂性). He also maintained that a person's capacity (his wisdom or foolishness) is determined by the clarity or turbidity of the vital force (氣之清濁) , while the goodness of human nature is actualized by , but not founded upon , one's capacity . As to the concept of the mind , Ch'eng I developed the idea of the mind substance (心體) , a state of mind before consciousness , by means of discussing the problem of "equilibrium and harmony"(中和). The mind substance , equivalent to the knowing subject , is , however , the "human nature in concreteness"(性之有形者), which may therefore be "the great foundation of the world"(天下之大本). In line with his view of the mind substance as a state of mind before consciousness , Ch'eng I emphasized the importance of inner cultivation (涵養) or sincerity (敬) in moral cultivation . |
本系統之摘要資訊系依該期刊論文摘要之資訊為主。