朱子哲学中的“道心”辨义  

On the Meaning of"Tao's Heart"in Zhuzis Philosophy

作　　者：孟少杰 MENG Shaojie(School of Humanities,Tsing Hua University,Bejing 100084,China)

机构地区：[1]清华大学人文学院,北京100084

出　　处：《上饶师范学院学报》2022年第1期8-14,共7页Journal of Shangrao Normal University

摘　　要：朱子有道心、人心之辨,又有“心统性情”之论,道心人心是否等同于性情便成为历来聚讼之处。事实上,朱子以四端论道心,因此道心和情在同一层次;若以《中庸章句序》中的道心人心说为定论,那么道心作为知觉之心,既有主体思维的功能性面向,又有源于性命之正的自然生发面向,因此不能简单地将之归属于形气。朱子所说的道心虽在概念上不同于天理,但道心的主宰源于性理,因此,从本体论.上说,道心并不以人心为基础,道心人心说的理论意义基本等同于天理人欲之辨。Zhuzi discerned the difference between Tao’s heart and man’s heart and had his theory of "mind dominates temperament". Whether Tao’s heart and man’s heart are equal to temperament has always been the focus of litigation. In fact, Zhuzi discussed Tao’s heart in terms of the four ends theory, so Tao’s heart is on the same level as the emotions. If people take Tao’s heart and man’s heart in the Zhong Yong Zhang Ju Xu as the final words, then Tao’s heart, as the perceptual mind, has both the functional aspect of the subject’s thinking and the natural emergence aspect derived from the positive life, so it cannot simply be attributed to the form and qi. Although Zhuzi’s Tao’s heart is conceptually different from natural reason, the domination of it is based on the principle and law of life. Therefore, from the perspective of ontology, Tao’s heart is not based on man’s heart, and the theoretical significance of the theory of Tao’s heart is basically equal to the distinction between natural principle and human desire.

关 键 词：道心 人心 性 情 知觉 天理 

分 类 号：B244.7[哲学宗教—中国哲学]