论朱子学“未发之前气不用事”的思想  

Rethinking Zhu Xi's Statement That “Qi Does Not Work Itself Up before the Feelings Are Aroused”

作　　者：陈来[1] Chen Lai

机构地区：[1]清华大学哲学系

出　　处：《哲学研究》2022年第1期41-51,126,共12页Philosophical Research

摘　　要：随着“气质之性”说的确立,“气”的观念成为朱子晚年讨论已发未发问题时的一个要素。文章从黄榦论性时所引述朱子“气不用事”的思想出发,梳理分析明清朱子学和朝鲜性理学中对这一问题的看法。对于朱子学中所说的“未发”,如果从性去理解可称为主性派,从心去理解则是主心派。主性派中,又可细分为主“天地之性”说和主“气质之性”说。主心派中,又可细分为“未发为中”说和“未发不中”说。通过这些不同理解,可见有的问题朱子本人虽论述较少,但却成为后世朱子学者的重要讨论对象正是对这些问题的讨论形成了朱子学内部的不同观点或派别,这一过程也使得朱子哲学体系中的各种逻辑可能性得以渐次展开。With the establishment of Zhu Xi’s theory on the nature of physical embodiment in his later years,the concept of qi(气)became an essential element in the discussion of one’s state before and after the feelings are aroused.Starting from Huang Gan’s notion that “qi does not work itself up”,this paper analyzes this issue in Ming,Qing,and Korean Neo-Confucianism.The original state of mind,or weifa(未发),can be understood from either the perspective of human nature or that of the heart-mind.The theory of human nature is further subdivided into“the nature of heaven and earth”and“the nature of physical embodiment”.Meanwhile,the idea of the heart-mind is subdivided into two states:the balanced state of mind before feelings are aroused(weifa weizhong未发为中)and the unbalanced state of mind before feelings are aroused(weifa buzhong未发不中).Although Zhu Xi did not leave behind many treatises on these issues,they became important subjects for later generations,and the discussion of these problems has led to differing views and schools.This process has also opened up many possibilities for Zhu Xi’s philosophical system.

关 键 词：已发未发 气不用事 气质之性 天地之性 

分 类 号：B244.7[哲学宗教—中国哲学]