一宗多变:李光地道德修养论的内在理路  

A Preliminary Study of Li Guangdi’s Theory of Human Nature

作　　者：张淡宜 张怀承[1] ZHANG Danyi;ZHANG Huaicheng(School of Public Administration,Hunan Normal University,Changsha 410081,China)

机构地区：[1]湖南师范大学公共管理学院,湖南长沙410081

出　　处：《湖南人文科技学院学报》2025年第1期32-36,共5页Journal of Hunan University of Humanities,Science and Technology

基　　金：国家社科基金重点项目“中华民族道德生活中的价值认同研究”(22AZD115)。

摘　　要：李光地作为清朝初期朱子学领袖,其道德修养论对朱子学的发展有继往开来的作用。李光地继承了孟子的性善论,以人能够自觉地实现道德完善作为人与动物的区别,并由此演绎出自己的道德修养理论。他承袭朱熹思想,强调“立志”“居敬”,发扬了朱熹的“知先行后”说,但在格物问题上并不强调对客观事物进行研究,即以“格物”为“知本”,认为应以“诚意”统摄全文。李光地的道德修养论以一宗多变为其内在理路,显示其“尊朱而不述朱”的学术态度,具备一定的理论贡献和实践价值。Li Guangdi was the leader of Zhuzi School in the early Qing Dynasty.His moral cultivation theory played a continuing role in the development of Zhuzi School.In the theory of human nature,Li Guangdi inherited Mencius’theory of the goodness of human nature,and regarded man’s conscious realization of moral perfection as the difference between man and animal.Based on this,he developed his own theory of moral cultivation,building upon the thought of Zhu Xi.He proposed the concepts of“setting one’s aspirations”and“dwelling in reverence”as key aspects of moral cultivation,and promoted Zhu Xi’s doctrine of“knowledge preceding action”.However,regarding the issue of investigating things,he did not stress the study of objective matters but believed that“sincerity of intention”should guide the entire text,presenting a viewpoint that differs from Zhu Xi’s.Li Guangdi’s theory of moral cultivation is characterized by its intrinsic logic of adhering to one tradition while embracing multiple variations.His academic attitude can be summarized as respecting and promoting Zhu Xi while maintaining a certain degree of independent thought and critical spirit.This approach has made theoretical contributions and holds practical value.

关 键 词：李光地 道德修养 格物知本 

分 类 号：B249[哲学宗教—中国哲学]