朱熹理气学说新论——对“逻辑在先说”的批判  

A New Study of Zhu Xi's Thoughts of Li and Qi——Criticism to the Traditional View of Priority in Pure Logic Sense

作　　者：石磊[1] SHI Lei(Schoo of Mavxizm, Guizhou Normal College, Guiyang 550018, China)

机构地区：[1]贵州师范学院马列主义教学部,贵州贵阳550018

出　　处：《井冈山大学学报（社会科学版）》2017年第3期63-70,共8页Journal of Jinggangshan University(Social Sciences)

基　　金：第59批博士后基金面上资助项目"宋元明清儒家天论研究"(项目编号:2016M592029)

摘　　要：朱熹的理气学说是中世纪思维的产物,融信仰、情感、形上的臆测推断、逻辑思维、感性思维为一体。而"逻辑在先说"是用现代思维方式对朱熹理气关系的疏解,在"理顺"了理气关系的同时,回避和掩盖了其中不符合现代思维的内容。在朱熹的学说中,理生气、气散灭才是整个理气关系的理论基石,并通过理气学说统摄其鬼神观和祭祀观。由于理生气灭说蕴含了理对气实然的先在和主宰义,与逻辑在先说严重相违和相左,因此被各种逻辑在先的观点所回避和忽视。这导致逻辑在先视域下的理气观、鬼神观和祭祀观往往失准和片面。Zhu Xi＇s idea on Li and Qi is the product of Chinese ancient thinking. This idea encompasses faith, emotions, metaphysical speculations, logical thinking and responsive thinking. The view acknowledging logic＇s prior place attempts to understand Zhu＇s idea on Li and Qi using modern mode of thinking, This attempt can make sense of part of this idea, but escape and conceal many other problems which cannot be explained with modern thinking. According to Zhu, the view that Li can create Qi and Qi will disappear after things are dead is the base of Zhu＇s idea on Li and Qi, which governs his ideas on spirits and sacrifice. Because Zhu＇s view that Li can create Qi implies that as a matter of fact, Li is prior to Qi and dominate Qi, it seriously conflicts with and is escaped and concealed by the view acknowledging logic＇s prior place which leads to the incorrect and one-sided opinions about Zhu＇s ideas on Li and Qi, on spirits and on sacrifice.

关 键 词：朱熹 理气 道器 逻辑在先说 

分 类 号：B244.7[哲学宗教—中国哲学]