朱子的境界论思想简论  

On the Spiritual Sphere Theory of Chu Hsi

作　　者：乔清举[1] 

机构地区：[1]南开大学哲学学院,天津300071

出　　处：《湖南大学学报（社会科学版）》2012年第6期18-23,共6页Journal of Hunan University(Social Sciences)

基　　金：国家社科基金重点项目:儒家生态哲学史(11AZX006)

摘　　要：迄今为止,学界关于朱子哲学研究的范式采用的主要是西方近代以来主客二分的思维方式,比较重视他的格物说,且把它作为主客体的认识关系问题,忽视了朱子哲学的中国特点。文章打破主客分离的思维模式,运用冯友兰的境界论思想来研究朱子哲学,指出朱子关于道体流行、仁、孔颜乐处的论述,以及人在功夫纯熟后达到的心纯是理,发即中节的超自律道德思想,都是天地境界的内容。天地境界在朱子哲学中是人与自然的审美性统一,显示了朱子哲学高超的一面。Up to the present,in researching Zhu Xi＇s philosophy,the paradigm adopted by the academic circle of history of Chinese philosophy is a mode of thinking of the bifurcation of subject and object advocated by European philosophers from the modern times.Such kind of research,laying excessive stress on Zhu Xi＇s ＂investigation of things＂ and taking it mainly as a recognition problem of subject to object,neglects the Chinese characteristics of Zhu Xi＇s philosophy.In this paper,I will try to conduct my research through breaking away from the mode of thinking of the bifurcation of subject and object and making use of Fung Yu-lan＇s theory of spiritual sphere.In my opinion,Zhu Xi＇s expounding on the movement of Dao or principle,on benevolence,on the joy of Confucius and Yanzi and his theory of super moral autonomy that whenever one makes an moral behavior he makes it by the instruction of his mind which is identified with principles after long arduous moral efforts,are all belong to the heavenly sphere of Fung Yu-lan.This sphere,being the aesthetical identification of subject and object,reveals the transcend aspect of Zhu＇s philosophy.

关 键 词：朱熹 冯友兰 哲学 境界 

分 类 号：B244.7[哲学宗教—中国哲学]