程颐关于《周易》道体的深度发明——以王弼、孔颖达道论为理论环节

发布时间：2018-05-25 02:03

本文选题：程颐 + 《周易》　；参考：《周易研究》2017年04期

【摘要】：程颐理学的哲学法眼,无疑就是程颢所标举的"自家体贴出来"的"天理"。然而学界关于二程尤其是程颐的天理是如何体贴出来的观照甚少,因此深化这一问题的探讨,对于程氏易学与理学的研究而言,则具有更加重要的学术价值以及文化创新的现实意义。通过对程颐易学与理学的哲学逻辑架构的深入分析,可以透显出天理本体地位及其核心内涵的理论赋予源自于程颐对于《周易》道体的深度发明:一是"无形只是道"的理论界定,二是"性命之理"的本体发现,三是"道二"的哲学开新。由此,程颐理本论逻辑框架获得源头活水的理论支撑,《周易》道体亦得以高度的哲学活化,易学与理学融为一体。
[Abstract]:The philosophical jurisprudence of Cheng Yi is undoubtedly the "principle of God" advocated by Cheng Hao. However, little attention has been given in academic circles to how the second Cheng, especially Cheng Yi, was considerate. Therefore, to deepen the discussion of this issue, for the study of Cheng's Yi and Neo-Confucianism, It has more important academic value and practical significance of cultural innovation. Through the in-depth analysis of the philosophical logic structure of Cheng Yi's Yi study and Neo-Confucianism, The theory which can reveal the status of the nature ontology and its core connotation is derived from Cheng Yi's deep invention of the Tao body: first, the theoretical definition of "invisible is the Tao", and second, the ontology discovery of "the principle of life". Third, the philosophy of "Tao II" opens up new. Therefore, the logical framework of Cheng Yi-li 's theory is supported by the theory of the source of the water, and the Taoism has also been highly activated by philosophy, which combines learning with Neo-Confucianism.
【作者单位】：山东大学易学与中国古代哲学研究中心;
【分类号】：B221;B244.6

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