朱熹的践履方法和修养工夫  

The Practice and Self-Cultivation Ways of Zhu Xi

作　　者：魏义霞[1] 

机构地区：[1]黑龙江大学哲学与公共管理学院,哈尔滨150080

出　　处：《合肥学院学报（社会科学版）》2009年第6期3-9,共7页Journal of Hefei University:Social Sciences

基　　金：黑龙江省文化厅项目[(2008)66]的最终成果

摘　　要：作为理学的集大成者,朱熹不仅系统论证了天理是世界万物的本原,而且论证了天理的实际内容是以"三纲五常"为核心的伦理道德。在此基础上,他提出了存心、格物和致知等道德修养工夫。朱熹的道德修养工夫不仅与其本体哲学、人性双重和知行关系密切相关,而且服务于性命不一以及等级名分。这使朱熹的道德修养工夫既有宋明理学的时代特征和共性,又有迥异于其他理学家的鲜明的个性特征。As the great master of neo-Confucianism, Zhu Xi arguedthat causality is the first principle of all things, and that causality actually refers to moral ethics centered of three cardinal guides and five constant virtues, on the basis of which he put forward the self-cultivation principles as bearing in mind, investigating nature of things and then acquiring knowledge. These principles not only relate closely to his belief in ontology, duel nature of human beings, and relation between knowledge and practice, but also serve for separating nature from fate, hierarchy and status. Hence, Zhu＇s self-cultivation ways have something in common with neo-Confucianism in Song and Ming Dynasty, and also differ from other neo-Confucians with some remarkable features.

关 键 词：朱熹 修养工夫 存心 格物 致知 

分 类 号：B244.7[哲学宗教—中国哲学]