朱子“戒惧与慎独之辨”在韩国的回响  

Echoes of Zhu Zi’s“Distinction between Cautiousness and Watchfulness over Himself”in South Korea

作　　者：田智忠[1] TIAN Zhizhong(Center for Studies of Values and Culture/School of Philosophy,Beijing Normal University,Beijing 100875,China)

机构地区：[1]北京师范大学价值与文化中心/哲学学院,北京100875

出　　处：《山西大学学报（哲学社会科学版）》2024年第4期35-41,共7页Journal of Shanxi University(Philosophy and Social Science Edition)

基　　金：国家社科基金一般项目“朱子学综合研究”(22VRC173)。

摘　　要：韩国学者对朱子“戒惧与慎独之辨”回应更为细致,衍生出尊朱与反朱的不同立场。前者对于不睹不闻时的戒惧工夫是兼动静还是只是静工夫、“不睹不闻”的具体所指、戒惧与慎独是一是二等问题展开细致入微的辩论,深化了后人对于朱子“戒惧兼动静”的理解,明确了“不睹不闻当就此心未发寂然无声形处说”的基本立场;后者不但根本否定朱子诠释《中庸》首章的基本立场,而且还彻底否定了朱子对于性、理、道的形上界定,提倡“实学化”的思维路向,先于戴震而开启了反理学的思潮。South Korean scholars responded in more detail to Zhu Zi's“distinction between cautiousness(戒惧)and watchfulness over himself(慎独)”,which derived different positions of respecting him or opposing him.The former has a detailed debate on whether the cautious state in not seeing and not hearing is both active(动)and passive(静)or only passive,what“not seeing and not hearing”specifically refer to,and whether cautiousness and watchfulness over himself are same concept or different one.The debate deepens the later generations'understanding of Zhu Zi's“cautiousness involving both active engagement and passive lack of awareness”,and clarifies the basic position of“not seeing and not hearing is a serene and silent state when the heart remains untouched,the state that speaks volumes of form and place in its silence”.The latter has not only fundamentally negated Zhu Zi's basic position in interpreting the first chapter of The Doctrine of the Mean,but also completely negated metaphysical definition of the Nature,the Reason and the Tao,advocating the thinking of“practical direction”,and starting the trend of thought against Neo-Confucianism before DAI Zhen.

关 键 词：朱熹 戒惧 动静 不睹不闻 修身正己 

分 类 号：B244.7[哲学宗教—中国哲学]