论张栻的本体与工夫观——以《太极图说解义》为核心  

On Zhang Shi’s View of Conceptual Body and Self-cultivation:Focusing on His Taiji tushuo jie yi

作　　者：游森 YOU Sen

机构地区：[1]同济大学哲学系,上海200092

出　　处：《周易研究》2022年第4期88-92,共5页Studies of Zhouyi

摘　　要：黄瑞节《朱子成书》所载张栻《太极图说解义》对“无极”的论述与其他版本不同,它考虑了“无极而太极”的“无所不该”这一无限性的超验问题,以“莫之为而为之”表达本体的自为性。张栻又以“太极,性也”之义构建起性—太极的本体结构,以心形显太极,以道德实践发明太极,实现了宇宙论与心性论的统一。他还吸收了朱子心有未发已发的观点,使湖湘学的察识端倪得以据心之已发之际介入;同时肯认未发之性的存在,存养未发的工夫亦得以进行,由此形成了存养与省察并用的工夫论。Zhang Shi’s(1133-1180) Taiji tushuo jieyi(Interpretation of the Meanings of the Taiji tu shuo [An Explanation of the Taiji Diagram]) collected in Huang Ruijie’s Zhu zi chengshu(Complete Works of Zhu Xi) contributed a different description of Wuji(Non-ultimate) from other versions. It took the infinite transcendental issue of “all-inclusiveness” of “Wuji er Taiji(Supreme Ultimate)” into consideration and used “no one does it, but it is actually done” to express the self-contained nature of the conceptual body. He further constructed the ontological structure of xing(human innate nature)-Taiji,and illuminated Taiji with moral practice, by which he unified cosmology and heart-mind-oriented ontology. He also assimilated Zhu Xi’s(1130-1200) point of view that the mind has “latent emotions” and “expressed emotion”, which enabled the Huxiang School to follow this line and start with where emotion has already manifested, thus the cultivation of “latent emotions” can be carried on. As a result, the theory of gongfu with both cultivation and self-examination came into being.

关 键 词：张栻 《太极图说解义》 朱熹 湖湘学 本体与工夫 

分 类 号：B244.99[哲学宗教—中国哲学]