|本期目录/Table of Contents|

[1]蔡家和.朱子与戴震对《中庸》诠释之差异[J].集美大学学报(哲学社会科学版),2017,20(04):9-17.
 CAI Jia -he.Interpretation Difference between Zhu Xi and Dai Zhen on Doctrine of the Mean[J].philosophy&social sciences,2017,20(04):9-17.
点击复制

朱子与戴震对《中庸》诠释之差异()
分享到:

《集美大学学报》(哲学社会科学版)[ISSN:1006-6977/CN:61-1281/TN]

卷:
20
期数:
2017年04期
页码:
9-17
栏目:
出版日期:
2017-10-28

文章信息/Info

Title:
Interpretation Difference between Zhu Xi and Dai Zhen on Doctrine of the Mean
作者:
蔡家和12
(1.山东大学 儒家文明协同创新中心,山东 济南 250100;2.东海大学 哲学系,台湾 台北 40766)
Author(s):
CAI Jia -he12
(1. Collaborative Innovation Center of Confucian Civilization, Shandong University, Jinan 250100, China; 2. Department of Philosophy, Tunghai University, Taibei 40766, China)
关键词:
朱子戴震《中庸》
Keywords:
Zhu Xi Dai Zhen Doctrine of the Mean
分类号:
-
DOI:
-
文献标志码:
A
摘要:
震与朱子对《中庸》诠释不同,戴震可谓气学,而朱子为理学,于《中庸》之诠释,则为理学与气学两种义理的不同阐释。理学与气学者皆言理、气,而于理、气的优先性则大不同。理学家视理为第一义,有其超越性、主宰性,气只有形下性;至于气学家,整体世界体系坐标为气,盈天地一气而已,理为气之理则,不在气之上,而为第二义,气才是第一义。在先秦典籍中,论及天道、天命而最重要者,不外乎《易传》与《中庸》。如于《中庸》第一句:“天命之谓性”,究竟该如何诠释,理学家与气学家的解释则不同。比较二人于《中庸》诠释之差异,计有:心性体用论与礼仪制度论、性是理或是血气心知、天的超越性与内在性、“命”的命令义与命定义。
Abstract:
This study compares the interpretation by Dai Zhen and Zhu Xi on Doctrine of the Mean. Dai Zhen refers to philosophy of Chhi, whereas Zhu Xi is a Neo-Confucianist. Their interpretation of Doctrine of the Mean is based on two different argumentations of Neo-Confucianism and philosophy of Chhi. Neo-Confucianism and philosophy of Chhi both stated Li and Chhi but attached a different priority to them. Neo-Confucianists regarded Li as the first doctrine which is transcendental and dominant, and took Chhi as simply undermetaphysical. For philosophers of Chhi, coordinate of the whole world system is Chhi; Li is the principle of Chhi and it is not superior to Chhi; Li is the second doctrine and Chhi is the first. In classics of preQin, the most important ones on the way of heaven and the destiny of heaven are The Book of Changes and Doctrine of the Mean. For instance, in the first sentence of Doctrine of the Mean: “The destiny of heaven is called nature”. Interpretations of Neo-Confucianists and philosophers of Chhi are different. This study compares their difference in explaining Doctrine of the Mean: nature function theory and rite & system theory. Nature is Li or spirit and mind, transcendence and interiority of heaven and order and fate of “destiny”.

参考文献/References:

相似文献/References:

[1]蔡家和.朱子四书的理学建构[J].集美大学学报(哲学社会科学版),2017,20(01):1.
 CAI Jia-he.The Construction of Zhu Xi’s Neo-Confucianism[J].philosophy&social sciences,2017,20(04):1.
[2]江求流.格物致知与政治治理的基本准则——以朱子的理解为中心[J].集美大学学报(哲学社会科学版),2017,20(02):10.
 JIANG Qiu-liu.On Zhu Xi’s Understanding of Gewuzhizhi and the Basic Principle of Political Governance[J].philosophy&social sciences,2017,20(04):10.
[3]和溪.朱子《家礼》婚服考[J].集美大学学报(哲学社会科学版),2017,20(03):9.
 HE Xi.An Investigation into the Wedding Dresses in Family Etiquettes by Zhu Xi[J].philosophy&social sciences,2017,20(04):9.
[4]王志阳.朱子对杨时学行出处的继承与发展考论——以《朱子语类》中朱子对杨时评价为中心[J].集美大学学报(哲学社会科学版),2018,21(04):15.
 WANG Zhi-yang.Zhu Xi’s Inheriting and Developing Yang Shi’s Academic Ideology and Political Engagement: Focusing on Zhu Xi’s Comments on Yang Shi in Zhuzi Yu Lei[J].philosophy&social sciences,2018,21(04):15.

备注/Memo

备注/Memo:
更新日期/Last Update: 2017-12-01