程颐关于《周易》道体的深度发明——以王弼、孔颖达道论为理论环节  

Cheng Yi's Insightful Understanding of the Conceptual Body of the Daoin the Zhou yi——Using Wang Bi and Kong Yingda's Theory on Dao as the Theoretical Link

作　　者：刘玉建[1] LIU Yu-jian(Center for Zhouyi ＆ Ancient Chinese Philosophy, Shandong University, Jinan 250100, China)

机构地区：[1]山东大学易学与中国古代哲学研究中心,山东济南250100

出　　处：《周易研究》2017年第4期35-45,共11页Studies of Zhouyi

摘　　要：程颐理学的哲学法眼,无疑就是程颢所标举的"自家体贴出来"的"天理"。然而学界关于二程尤其是程颐的天理是如何体贴出来的观照甚少,因此深化这一问题的探讨,对于程氏易学与理学的研究而言,则具有更加重要的学术价值以及文化创新的现实意义。通过对程颐易学与理学的哲学逻辑架构的深入分析,可以透显出天理本体地位及其核心内涵的理论赋予源自于程颐对于《周易》道体的深度发明:一是"无形只是道"的理论界定,二是"性命之理"的本体发现,三是"道二"的哲学开新。由此,程颐理本论逻辑框架获得源头活水的理论支撑,《周易》道体亦得以高度的哲学活化,易学与理学融为一体。The quintessential concept of Cheng Yi＇s （1033-1107） Neo-Confucian system was undoubtedly the ＂Principle of Heaven＂ （tian li 天理） set forth by his elder brother Cheng Hao （1032-1085） and experienced by the two brothers. The academic circle, however, paid little attention to how the two brothers, espeeially Cheng Yi, experienced the heavenly principle. Therefore, it is of significance for both academic research and cultural innovation to deepen discussions of this issue concerning research on Cheng Yi＇s Changes scholarship and his Neo-Confucian system. Through analyzing the philosophical and logical structure of Cheng Yi＇s scholarship on the Changes and his principle-oriented Neo-Confueianism, it can be seen that both the fundamental position of the heavenly principle and central connotations of his theory originated from his in-depth exposi- tion of the conceptual body of the Dao conceived in the Zhou yi ： 1） the formless realm is nothing but Dao ; 2） the ＂principle of nature and destiny＂ is the noumenon; 3） the Dao cannot exist without the vital forces of yin and yang. In this way, his principle-based logic frame obtained props from former sources, and the conceptual body of the Dao of the Zhou yi also ob- tained philosophical vitalization, where his study of the Changes and his Neo-Confucian system were integrated.

关 键 词：程颐 《周易》 道体 

分 类 号：B244.6[哲学宗教—中国哲学]