从修身工夫到政教秩序——论程颐“诚感”思想的政教面向  

From Self-Cultivation to Political Transformation Order:the Political Transformation Aspect of Cheng Yi’s Thought of“ChengGan”(诚感)

作　　者：李文文 肖永明[1] Li Wenwen;Xiao Yongming

机构地区：[1]湖南大学岳麓书院

出　　处：《朱子学研究》2024年第2期173-189,共17页Zhuism Journal

基　　金：湖南省社科重大学术和文化研究专项“岳麓书院与湖湘优秀传统文化专题”(项目编号:21ZDAZ01)

摘　　要：儒家提倡修齐治平,修身工夫如何实现良好的政教秩序,这是儒家从古至今面临的重要问题。从程颐的“诚感”思想来说,“诚感”思想不仅是天道流行感通万物的宇宙本体论,而且是人通过各种工夫达到至诚感动他人的工夫论。“诚感”工夫不仅是为了个体的修养,而且是为了在家庭亲人、朋友同僚以及君臣之间达到相互道德感化,彼此信任,实现理想政教秩序的重建。虽然宋代理学家“诚感”思想在政治实践中有一定限度,但这对我们认识理学工夫如何实现良好政教秩序的问题仍有积极意义。修身工夫如何实现良好政教秩序,这不只是个体道德修养的问题,而是与政教意识形态紧密联系在一起的问题。Confucianism advocates for self-cultivation,family harmony,governance,and achieving a harmonious world order.How the practice of selfcultivation can achieve a good political transformation order has been an important issue faced by Confucianism from ancient times to the present.Cheng Yi’s thought of“ChengGan”is not only a cosmological ontology about the movement of TianDao and interaction and generation of all things,but also a theory of Gongfu of people to reach sincerity and affect others through various Gongfu.The Gongfu of“ChengGan”is not only for self-cultivation,but also for achieving mutual moral inspiration and trust among family relatives,friends,and officials,as well as between rulers and ministers,to realize the reconstruction of political order.Although The concept of“ChengGan”has certain limitations in the political practices of Neo-Confucian scholars,it holds significant positive implications for understanding how Neo-Confucian practices can achieve a good political transformation order.How the practice of self-cultivation can achieve a good political order is not merely a matter of individual moral cultivation but is closely linked with political ideology.

关 键 词：修身 工夫论 程颐 诚感 政教秩序 

分 类 号：B244.6[哲学宗教—中国哲学]