“心”的三重面相:程颢对道德主体性建构的推进  

The Triple Construction in“Xin”:The Contribution of Cheng Hao in Human Moral Subjectivity

作　　者：郝梦起 郭清香[2] Hao Mengqi;Guo Qingxiang(School of Philosophy of Renmin University of China)

机构地区：[1]中国人民大学哲学院 [2]中国人民大学伦理学与道德建设研究中心

出　　处：《教育史研究》2021年第4期105-116,共12页Educational History Studies

摘　　要：程颢言“仁者以天地万物为一体”,乃是儒家仁学思想的一大进益,为个体的道德修养指明了方向。在程颢的理论建构中,“心”的重新拈出发挥了重要的作用。只有以此为核心理解程颢的学说,方能契合其哲学精神和道德理想。在儒学发展历程中,对个体生命与道德实践的多重讨论为此话题的进一步展开提供了重要材料。在吸收前人学说精华的基础之上,程颢提出了“心即理即性”的论题。他的学说从“心即理”“心即心”“心即性”三个不同面相树立心之超越性、自觉性和确定性,以心为枢纽贯通体用,推进个体生命道德主体性的建构,使人能够自觉主动地澄清其道德生命,最终臻至“仁者以天地万物为一体”的理想境界,对个体的道德修养有着深远意义。“A benevolent individual holistically takes the heaven,the earth and all beings as a whole”,noted by Cheng Hao,marks the significant development of Confucian benevolence theory and indicates the orientation to moral cultivation for individuals.The restatement of“Xin”(mind)plays a crucial role in Cheng Hao’s theoretical construction.Only by holding this core can people have a better understanding of Cheng Hao’s philosophical spirit and moral ideal.In the development of Confucianism,previous studies focusing on human life and moral practice have already provided various materials for further discussion.By inheriting predecessors’theories,Cheng Hao put forward the thesis of“Xin is Li is Xing”.His theory establishes the transcendence,consciousness and certainty of human mind from three perspectives,including“Xin is Li(principle)”,“Xin is Xin(mind and consciousness)”and“Xin is Xing(human nature)”.“Xin”,as a key to the link-up of essence and practice,helps to build up human moral subjectivity.It ensures people to improve morality purposefully and forwardly and eventually achieve the ideal state of life,offering a profound meaning to individual’s self-cultivation.

关 键 词：程颢 心性 道德主体 道德实践 

分 类 号：G40-09[文化科学—教育学原理]