朱子道体补诠--以本体、形体、体用与实体为中心  

Supplementary Interpretation of Zhu Zi’s Theory of Dao Ontology--Centered around Noumenon,Form,Noumenon and Function,and Entity

作　　者：崔海东[1] CUI Haidong(School of Humanities,Jiangsu University of Science and Technology,Zhenjiang 212100,China)

机构地区：[1]江苏科技大学人文学院,江苏镇江212100

出　　处：《齐鲁学刊》2024年第5期15-23,共9页Qilu Journal

摘　　要：朱子在阐述其“道体”思想时,除理气关系外,还着力分辨几则概念。一是本体与形体,前者常涉及“本然之体”和“骨子之体”,后者则强调“道无形体”和“与道为体”。二是本体与发用,首先体即形上之理,用为理之运用;其次体用相生,包括体用相即不离,形上形下各有体用,阴阳动静互为体用,某物派生某物则前者为体,此派生能力为用等;再次体用相分,严格区分二者,认为体用为二,方可言其一源,理象为二,方可言显微无间,绝不能混为一谈。三是专门提出“实体”这一概念,用以强调形上本体--理的真实不妄与优先性。但是这样的天理实体化违背了先秦孔门实体一元论的本质,固化了程朱自身理气、道器、体用二元论的倾向,并建构起一个理(体)、气(物)、象(用)三合一的象世界,造成了天理优先与良知主体之两橛。这些理论困难均预示着后儒对朱子学的突破。In his elaboration of Dao Ontology,Zhu Zi,in addition to the relationship between Li(理)and Qi(气),also attached great importance to distinguishing the following concepts.The first one is noumenon and form.The former often involves the“natural body”and the“bone body”,while the latter emphasizes the“Dao has no form”and“Things lend to the Dao as a form”.The second one is noumenon and its application.Firstly,the noumenon is the metaphysical principle.Secondly,the noumenon and its application are interdependent and symbiotic.The principles of metaphysics and the things in the real world below each have their own functions.Between Yin(阴)and Yang(阳),they are both the essence and application of each other,and so is the movement and stillness.The former is the noumenon when something is derived from something,and this derived ability is for application.Thirdly,the noumenon and its application are separated and strictly distinguished.It is believed that noumenon and its application are two things,so that they can be said to come from the same source.Li(理)and phenomenal world are two things,which can demonstrate that there is no distance between the things and metaphysical principles,and must not be confused.The last one is entity.Zhu Zi specifically proposed this concept to emphasize the metaphysical noumenon,that is,the authenticity and priority of Li.However,this materialization of heavenly principles violates the essence of the entity monism of the pre Qin Confucian school,solidifying the tendency of Zhu Zi’s own dualism of Li and Qi,Dao and Qi(器),and noumenon and form,and constructing a world of phenomena that combines Li(noumenon),Qi(things),and phenomena(application),resulting in a rupture between the priority of heavenly principles and the subject of conscience.These theoretical difficulties all foreshadow the breakthrough of post Confucianism in the academic system of Zhu Zi.

关 键 词：朱子 道体 本体 形体 体用 实体 

分 类 号：B244[哲学宗教—中国哲学]