张载“德性所知”辨析

发布时间：2018-04-08 11:48

本文选题：张载　切入点：程颐　出处：《南京大学》2017年硕士论文

【摘要】：本文基于原典解读、命题辨析和比较分析,专探张载思想中"德性所知"命题,探讨德性所知的本体之源,阐述德性所知与见闻之知的不同,进而在与程颐"德性之知"的比较中,凸显张载"德性所知"的特质和内涵。在张载的思想中太和之道、天道是创生万物的根源,具体表现为"寂然不动"的太虚本体运诸气而发用,"感而遂通天下"。太虚与气的关系是太虚即气,太虚与气为一体,太虚又为气之本体。张载德性所知的德性之最终根源也就是太和之道、太虚。由天道下贯到人是人的天地之性,天地之性纯善无杂,这成为德性的直接根源。现实的人性既有天地之性又有气质之性,人性的不善是由气质的偏杂引起的,通过变化气质的工夫可以复归到天地之性。性落实到具体的人再与心的知觉能力相合就是人之本心,心又具有统性情的能力,情有过或不及的情况,需要心来主管使情合乎性。因而在张载的理论中天、太虚、性与心是一体的。太和之道既是张载德性所知的根源也是其所知的对象,而太和之道是不可能通过见闻感官获得的,而要超越眼睛耳朵感官的局限就需要德性所知。德性所知就是天德良知、诚明所知,其并非西方的逻辑认知,而是超越理性的道德认知。德性所知是对见闻之知的超越,是在大心体物,实现内外合一,天人合一后而得到的关于性与天道的体认,且德性所知也可以说是一种天人合一的精神境界。实现德性所知所需的工夫从心的层面讲就是大其心,体证人之本心,以虚心的工夫去除掉私意成见;从性的层面讲就是变化气质,体证人之本性。然后在此基础上遵从本心、本性自觉去道德实践,同时也要谨敬守礼,这整个过程就是孟子尽心知性知天的进路。程颐在知的问题上与张载有相似的表述,但是张载的德性所知与程颐的德性之知还是有所不同的。程颐的德性之知是向内的追求,通过格物穷理的方式寻求对内心的省悟,以此来获得对天理的体认。张载与程颐对这两个类似命题的不同解释,源于他们对太虚与理概念理解的不同。张载认为世界的本原是气,主张气一元论,而程颐认为世界的本原是理,主张理一元论。同时在张载的理论中,心与天、太虚、性是一体的,而在程颐的理论中,心是后天经验的,性与理、天是一体的。这样张载与程颐两个人关于知的工夫的见解自然亦有不同,程颐主张先用敬来涵养后天经验的心,对天理有一个敬畏的心,然后要通过格物穷理的方式,来获得对天理的体认。张载主张先体证人之本心,进而尽心知性,然后通过存心养性自觉遵从本心去道德实践。
[Abstract]:Based on the interpretation of the original code, the analysis and comparative analysis of propositions, this paper probes into the proposition of "virtue knows" in Zhang Zai's thought, probes into the source of the Noumenon of virtue knowledge, and expounds the difference between virtue knowledge and knowledge.In the comparison with Cheng Yi's knowledge of virtue, Zhang Zai's character and connotation of virtue knowledge are highlighted.In Zhang Zai's thought, the Tao of Heaven is the root of the creation of all things.The relationship between Taixu and Qi is too empty namely Qi, too empty and Qi as a whole, too empty is the essence of Qi.Zhang Zai's virtue knows the ultimate root of virtue is the way of Taihe, too empty.From heaven to man is the nature of heaven and earth, the nature of heaven and earth is pure and good, which becomes the direct root of virtue.Realistic human nature has both the nature of heaven and earth and the nature of temperament, and the bad nature of human nature is caused by the heterogeneity of temperament, which can be reverted to the nature of heaven and earth through the time of changing temperament.The realization of sex to the specific person and the consciousness ability of the heart is the human heart, the mind has the ability of unified temperament, the situation that the emotion is too much or not, need the heart to make the emotion accord with the nature.Therefore, in Zhang Zai's theory of heaven, too virtual, sex and heart are one.The Tao of Taihe is not only the source of Zhang Zai's knowledge of virtue, but also the object of his knowledge. The Tao of Taihe can not be obtained through the senses of seeing and hearing, and it requires virtue to transcend the limits of the senses of eyes and ears.What the virtue knows is the conscience of heaven and morality. It is not the logical cognition of the West, but the moral cognition beyond reason.The knowledge of virtue is the transcendence of the knowledge of seeing and hearing, and it is the recognition of nature and the way of heaven after the realization of inner and outer unity, and the knowledge of virtue can also be said to be a kind of spiritual realm of the unity of nature and man.To realize the knowledge of virtue, from the aspect of mind, the mind is big, the nature of physical witness is to remove the preconceptions of private meaning with the modest effort; from the aspect of sex, it is to change temperament and the nature of physical witnesses.Then on this basis obeying the original mind, the nature consciously to the moral practice, but also want to respect the courtesy, this whole process is Mencius to know the nature of the path.Cheng Yi and Zhang contain similar statements on the question of knowledge, but Zhang Zai's moral knowledge and Cheng Yi's knowledge of virtue are still different.Cheng Yi's knowledge of virtue is the pursuit of the inside, seeking inner enlightenment through the way of paraphernalia, so as to gain the understanding of the theory of heaven.Zhang Zai and Cheng Yi's different interpretations of these two similar propositions stem from their different understandings of Taixu and Li.Zhang Zai thinks that the essence of the world is Qi and advocates Qi monism, while Cheng Yi thinks that the origin of the world is reason and advocates rationalism.At the same time, in Zhang Zai's theory, mind and heaven, too virtual, sex is one, in Cheng Yi's theory, mind is acquired experience, sex and reason, heaven is one.In this way, Zhang Zai and Cheng Yi had different views on the work of knowing. Cheng Yi advocated using respect to cultivate the mind of the acquired experience, and to have a reverent heart of God, and then to gain an understanding of the truth of heaven through the means of wealth and poverty.Zhang Zai advocates the nature of the witness, and then fully understands, and then consciously obeys the mind to moral practice.
【学位授予单位】：南京大学
【学位级别】：硕士
【学位授予年份】：2017
【分类号】：B244.4

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