程朱理学“信”观念研究
发布时间：2018-11-15 19:29
【摘要】：程朱理学"信"观念是对原始儒学的接着讲,一方面理学家们所讨论的仍旧是"忠"与"信"、"诚"与"信"、"五常之信"等儒家传统范畴,但是另一方面也依据理学的思维架构对这些传统范畴进行了创造性转化。自二程兄弟倡明道学,"理"成为最高的哲学范畴,但是这却造成了儒家传统"信"观念内部的冲突,即一方面"仁义礼智信"五者并称,理学家直指"性即理",又认为"仁义礼智"四者便是"人性之纲";另一方面"忠信"连用,而"忠信"常与"孝慈"并提,虽然同样是非常重要的伦理范畴,但是在理学的思想世界中处于略低的位次。于是"信"观念自身在理学的思维世界中产生了某种冲突。二程首先便意识到这个问题,一方面提出"尽己之谓忠,以实之谓信",接着讲儒家的"忠信"观念;而另一方面又提出"四端不及信"的问题,即孟子提出恻隐、羞恶、辞让、是非四端,仁义礼智四者皆有开端惟独"信"无端。"四端不及信"问题正是二程对"信"观念与理学思想冲突的一种思考以及解决的尝试。这种矛盾在二程这里仅仅初露端倪,问题的真正展开则有赖于朱熹、陈淳师徒。朱子意识到二程对"四端不及信"问题的探讨似有将"五常之信"与"忠信之信"割裂开来之嫌,他尝试使用儒家经典中的"忠信"统合"信"观念体系,提出一个"地头"说,也即按照"信"的不同作用范围,从"心"、"理"、"事"三方面阐述了 "信"观念。朱子之意不过是说"信"只是一个"信",只是因其作用范围不同而似有层次的不同,因而一方面有"五常之信",另一方面则有"忠信"并提。陈淳对这个问题则探讨的更彻底,他直接将"信"分为体与用两个层面,"五常之信"不过是"信"之体,"忠信"之"信"则是信之用,体与用两个层次的"信"观念地位有异自然不用惊疑。程朱理学对"信"观念的探讨,还有其独创之处,那便是"自信"。二程之学先是以一种怀疑精神开其端,在怀疑过程中格物穷理,思索事物的所以然之理与所当然之则,从而最终自信无疑。朱子受二程这种思想的影响,将"信"观念与致知、穷理联系起来,同样赞同学者应当自信。但是他们这种"信"观念的建立过程却有着明显的差异,二程通过由疑而信的过程指出"觉悟便是信","自信"观念还仅仅表现为理之得于吾心的自足,因而有了一种强烈的怀疑精神;而朱子虽然同样有取于由疑而信的历程,但他主要还是通过对儒家经典的重新阐释,以"忠信"统合儒家诸"信",从理之得于心蕴而未发的角度发展出自信,这种自信仍然具有道德属性。这种自信不仅是对真理的认知,同样也是对真理的践行,朱子 "自信"观念表现出了北宋以来形成的"以天下为己任"的精神。陈淳虽然也偶有提及"自信",但是他所谓的自信"只是推广程子及集注之意,而不敢有加焉",也即是对程朱理学的忠实继承,可以说他承继着传播理学的使命感,然而二程那种怀疑精神却丧失殆尽。
[Abstract]:The concept of "letter" in Neo-Confucianism of Cheng and Zhu went on to talk about the primitive Confucianism. On the one hand, what the Neo-Confucianism discussed was still the traditional categories of Confucianism, such as "loyalty" and "faith", "sincerity" and "faith", and "the letter of the five Chang". But on the other hand, these traditional categories are transformed creatively according to the thinking structure of Neo-Confucianism. Since the brothers of Ercheng advocated Ming Dao, "reason" has become the highest philosophical category, but this has caused the conflict within the traditional Confucian concept of "faith", that is, on the one hand, "benevolence, righteousness, propriety, wisdom and faith" five people say, the Neo-Confucianism refers directly to "nature is reason". It is also believed that the four "benevolence, righteousness, propriety and wisdom" are the "outline of human nature"; On the other hand, "loyalty" is used in conjunction with "filial piety and kindness", although it is also an important ethical category, it is in a lower position in the world of Neo-Confucianism. Therefore, the concept of "faith" itself produced some conflict in the world of thought of Neo-Confucianism. Ercheng first realized this problem. On the one hand, he put forward the concept of "loyalty as one's best self" and "faithfulness as one's truth", and then the Confucian concept of "loyalty and trustworthiness". On the other hand, Mencius put forward the problem of "four ends not believing", that is, Mencius put forward compassion, shame, abdication, right and wrong, benevolence, righteousness, propriety and wisdom. The problem of "four ends fail to believe" is an attempt to solve the conflict between the concept of "faith" and the thought of Neo-Confucianism. This kind of contradiction is only emerging here, and the real development of the problem depends on Zhu Xi and Chen Chun. Realizing that the second Cheng's discussion of the problem of "four ends do not believe" seems to separate the "letter of the five permanent members" from the "letter of loyalty", Zhu Zi tries to use the system of the concept of "loyalty and credit" integration in the Confucian classics. This paper puts forward the idea of "faith" from three aspects of "heart", "reason" and "matter" according to the different scope of action of "letter". Zhu Tzu's meaning is that "letter" is only a "letter", but it is only because of its different scope of action and seems to have different levels, so on the one hand there is a "letter of the five permanent", on the other hand, there is "loyalty" and mention. Chen Chun discussed this issue more thoroughly. He directly divided "letter" into two levels: "letter of the five permanent members" is but "letter" and "letter" of "loyalty" is the use of faith. It is natural not to be surprised that there are differences in the position of the two levels of the concept of "faith". Cheng Zhu Neo-Confucianism to the "letter" concept, there is its original place, that is, "self-confidence." In the process of doubt, the theory of two processes starts with a spirit of doubt, thinking about the reason of things and the principle of nature, so that there can be no doubt of confidence in the end. Under the influence of second Cheng, Zhu linked the concept of "faith" with knowledge and theory, and agreed that scholars should be confident. However, their process of establishing the concept of "belief" is obviously different. Through the process of doubt and belief, the second stage points out that "consciousness is faith", and the concept of "confidence" is only manifested in the self-sufficiency of reason in my heart. Thus there was a strong spirit of suspicion; Although Zhu Zi also took the course of believing from doubt, he developed self-confidence mainly through reinterpreting the Confucian classics, integrating the Confucian beliefs with "loyalty", and developing self-confidence from the angle of "truth" and "truth". This confidence still has a moral attribute. This kind of self-confidence is not only the cognition of truth, but also the practice of truth. Zhu Zi's concept of "confidence" shows the spirit of "taking the world as his duty" formed since the Northern Song Dynasty. Although Chen Chun occasionally mentions "self-confidence," his so-called confidence "only means promoting Cheng Zi and his notes, and he does not dare to do anything about it." this is a faithful succession to Neo-Confucianism of Cheng and Zhu, and it can be said that he inherits a sense of mission in his theory of communication. However, the second stage of the scepticism was lost.
【学位授予单位】：山东大学
【学位级别】：硕士
【学位授予年份】：2017
【分类号】：B244
[Abstract]:The concept of "letter" in Neo-Confucianism of Cheng and Zhu went on to talk about the primitive Confucianism. On the one hand, what the Neo-Confucianism discussed was still the traditional categories of Confucianism, such as "loyalty" and "faith", "sincerity" and "faith", and "the letter of the five Chang". But on the other hand, these traditional categories are transformed creatively according to the thinking structure of Neo-Confucianism. Since the brothers of Ercheng advocated Ming Dao, "reason" has become the highest philosophical category, but this has caused the conflict within the traditional Confucian concept of "faith", that is, on the one hand, "benevolence, righteousness, propriety, wisdom and faith" five people say, the Neo-Confucianism refers directly to "nature is reason". It is also believed that the four "benevolence, righteousness, propriety and wisdom" are the "outline of human nature"; On the other hand, "loyalty" is used in conjunction with "filial piety and kindness", although it is also an important ethical category, it is in a lower position in the world of Neo-Confucianism. Therefore, the concept of "faith" itself produced some conflict in the world of thought of Neo-Confucianism. Ercheng first realized this problem. On the one hand, he put forward the concept of "loyalty as one's best self" and "faithfulness as one's truth", and then the Confucian concept of "loyalty and trustworthiness". On the other hand, Mencius put forward the problem of "four ends not believing", that is, Mencius put forward compassion, shame, abdication, right and wrong, benevolence, righteousness, propriety and wisdom. The problem of "four ends fail to believe" is an attempt to solve the conflict between the concept of "faith" and the thought of Neo-Confucianism. This kind of contradiction is only emerging here, and the real development of the problem depends on Zhu Xi and Chen Chun. Realizing that the second Cheng's discussion of the problem of "four ends do not believe" seems to separate the "letter of the five permanent members" from the "letter of loyalty", Zhu Zi tries to use the system of the concept of "loyalty and credit" integration in the Confucian classics. This paper puts forward the idea of "faith" from three aspects of "heart", "reason" and "matter" according to the different scope of action of "letter". Zhu Tzu's meaning is that "letter" is only a "letter", but it is only because of its different scope of action and seems to have different levels, so on the one hand there is a "letter of the five permanent", on the other hand, there is "loyalty" and mention. Chen Chun discussed this issue more thoroughly. He directly divided "letter" into two levels: "letter of the five permanent members" is but "letter" and "letter" of "loyalty" is the use of faith. It is natural not to be surprised that there are differences in the position of the two levels of the concept of "faith". Cheng Zhu Neo-Confucianism to the "letter" concept, there is its original place, that is, "self-confidence." In the process of doubt, the theory of two processes starts with a spirit of doubt, thinking about the reason of things and the principle of nature, so that there can be no doubt of confidence in the end. Under the influence of second Cheng, Zhu linked the concept of "faith" with knowledge and theory, and agreed that scholars should be confident. However, their process of establishing the concept of "belief" is obviously different. Through the process of doubt and belief, the second stage points out that "consciousness is faith", and the concept of "confidence" is only manifested in the self-sufficiency of reason in my heart. Thus there was a strong spirit of suspicion; Although Zhu Zi also took the course of believing from doubt, he developed self-confidence mainly through reinterpreting the Confucian classics, integrating the Confucian beliefs with "loyalty", and developing self-confidence from the angle of "truth" and "truth". This confidence still has a moral attribute. This kind of self-confidence is not only the cognition of truth, but also the practice of truth. Zhu Zi's concept of "confidence" shows the spirit of "taking the world as his duty" formed since the Northern Song Dynasty. Although Chen Chun occasionally mentions "self-confidence," his so-called confidence "only means promoting Cheng Zi and his notes, and he does not dare to do anything about it." this is a faithful succession to Neo-Confucianism of Cheng and Zhu, and it can be said that he inherits a sense of mission in his theory of communication. However, the second stage of the scepticism was lost.
【学位授予单位】：山东大学
【学位级别】：硕士
【学位授予年份】：2017
【分类号】：B244
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