丁若镛释“天”的儒家特点  

Ding Ruoyong's Explanation of the Confucian Characteristics of Tian

作　　者：蔡柯欣 Cai Kexin

机构地区：[1]北京语言大学外国语学部,北京100083

出　　处：《国际儒学（中英文）》2024年第2期132-139,192,193,共10页International Studies on Confucianism

基　　金：国家社会科学基金重点项目“中国文学史书写体系的西化与化西问题研究”(19AZW015)。

摘　　要：丁若镛被誉为李朝实学集大成者。然而,由于韩国学界对“实学”的定义混乱,故虽丁若镛遍注六经四书,但其思想是否属于儒家仍存争议。部分学者将其对“天”的阐释视为受到西学影响的重要根据。尽管丁若镛有时将“天”阐释为“上帝”,但他认为,二者是相同的。此外,他认为“天”具有权力、行事、人伦属性,这些都具有鲜明的儒家特点。尤其是他对“天”的人伦属性的阐释,是以儒家为代表的中华文明与世界其他文明的重要差异。精确定位丁若镛思想与西学的关系是一个复杂的问题,还需要进一步研究。Ding Ruoyong is known as the epitome of practical learning in the Korean during the Lee Dynasty(1392-1910).However,due to the confusion in the definition of“practical learning”in the Korean academic community,although he annotated the“The Six Classics and the Four Books”,there is still controversy over whether his ideas belong to Confucianism.Some scholars view his interpretation of tian as an important basis influenced by Western learning.Although Ding Ruoyong sometimes interprets tian as shangdi,he believes that the two are the same.In addition,he believes that tian has the attributes of power,behavior,and human relations,all of which have distinct Confucian characteristics.Especially his interpretation of the ethical attributes of tian is an important difference between the Chinese civilization represented by Confucianism and other civilizations in the world.However,accurately positioning the relationship between Ding Ruoyong's thoughts and Western learning is a complex issue that requires further research.

关 键 词：丁若镛 李朝实学 东亚儒学 天 上帝 

分 类 号：B312[哲学宗教—外国哲学]