“福”与“乐”:张载德性幸福论的典范意义  

“Fu”and“Le”:The Exemplary Significance of Zhang Zai’s Virtue Happiness Theory

作　　者：张方玉[1] Zhang Fangyu

机构地区：[1]曲阜师范大学儒家文明与美好生活研究中心,山东曲阜273165

出　　处：《中州学刊》2025年第2期110-117,共8页Academic Journal of Zhongzhou

基　　金：国家社会科学基金项目“儒家德性幸福的现代转型研究”(17BZX063)。

摘　　要：“孔颜之乐”是儒家德性幸福的经典形态,北宋周敦颐以“寻孔颜乐处”承接发展,人生幸福的核心范畴是“乐”。张载则以“德者福之基,福者德之致”构成儒家“德福一致”的理论典范,“福”成为人生幸福的核心范畴。“太虚无形,气之本体”,太虚与气的学说奠定张载德性幸福论的形上学基础。“至当之谓德,百顺之谓福”,儒家德性幸福中“顺事”的意蕴得以凸显。“乐”也是张载人生幸福论的核心范畴,“乐善”“乐进”“乐天”展现出德性幸福的层层递进,以至于“与天同德”的境界。与“孔颜之乐”“君子之乐”以及“寻孔颜乐处”相参照,张载的德性幸福论在儒家幸福观的衍化中同样具有深刻的典范意义。“Happiness of Kong and Yan”was the classic form of virtue happiness in the Confucian school.Zhou Dunyi in Northern Song Dynasty inherited and developed“seeking the joy of Confucius and Yan Hui”and regarded the core concept of happiness as“Le”.Zhang Zai constructed a theory model of“the unity of morality and happiness”based on“morality being the basis of happiness and happiness being the realization of morality”.The core concept of happiness was“Fu”.“Tai Xu was formless and the essence of Qi”.The theory for Tai Xu and Qi built a metaphysical foundation for Zhang Zai’s virtue happiness.Zhang Zai highlighted the significance of“complying”.“Le”was also the core concept of Zhang Zai’s happiness.“Happiness of goodness”,“happiness of progress”,“happiness of heaven”were three forms of virtue happiness,which displayed the gradual development of happiness and reached the realm of“having the same virtue with heaven”.Compared to“Happiness of Kong and Yan”,“Happiness of gentleman”and“seeking the joy of Confucius and Yan Hui”,virtue happiness theory of Zhang Zai also had exemplary significance in the evolution of the Confucian concept of happiness.

关 键 词：张载 德性幸福 气本 顺事 乐天 

分 类 号：B82[哲学宗教—伦理学]