从“虚气相即”到“知行合一”

丁为祥

English

从“虚气相即”到“知行合一”

丁为祥

引用本文: 丁为祥. 从“虚气相即”到“知行合一”[J]. 学术月刊, 2020, 52(10): 18-31, 129. shu

Citation: Weixiang DING. From “Xu and Qi Are Inseparable” to “the Unity of Knowledge and Action”[J]. Academic Monthly, 2020, 52(10): 18-31, 129. shu

从“虚气相即”到“知行合一”—宋明理学“天人合一”主题的展开、落实及其指向

丁为祥

作者简介: 丁为祥，陕西师范大学哲学系教授（陕西西安 710062）;

中图分类号: B2

From “Xu and Qi Are Inseparable” to “the Unity of Knowledge and Action”

Weixiang DING

Available Online: 2020-10-21
CLC number: B2

摘要: 中国文化一直以“天人合一”为至上追求。但在不同的时代，天人合一又有其不同的内涵，比如在理学的开创阶段，天人合一就表现为本然与实然的统一，这种统一正好表现在张载以“虚气相即”为代表的本体论与宇宙论的并建与统一上，理学的本体宇宙论即由此得以确立。到了朱子时代，天人合一又表现为理与气的不即不离；但理和气本然与实然的两属以及“所以然”与“所当然”的不同侧重，又意味着“尊德性”与“道问学”、理本论与气化宇宙论的分裂。到了王阳明，才从官场与学界共同的内外背反现象中发现了知行为二的根源，所以其从身心一致的“知行合一”出发，并通过致良知，从而完成了从知行到身心、主客包括本然与实然两重世界的统一；而从批评程朱未能“定于一”的罗钦顺起始，则又从理与气之不可分割特征入手走向了气学。这样一来，心学与气学，既是中国文化天人合一追求的两种不同走向，同时也代表着中华民族现代化追求的双重资源。
- 虚气相即 /
- 知行合一 /
- 张载 /
- 朱子 /
- 王阳明
Abstract: In Chinese culture, “the unity of Heaven and Human” is the highest pursuit. However, it’s connotations are different in every times. For example, in the new established stage of Neo Confucianism, the unity of Heaven and Human is the unity of nature and reality, and reflected in the combination and unity of Zhang Zai’s ontology and cosmology that represented by Xu (“虚”) and Qi (“气”) are inseparable, then the ontological cosmology of Neo Confucianism was established. In the era of Zhu Tzu, the unity of Heaven and Human was characterized by the inseparability of Li (“理”) and Qi are neither too familiar nor too distant. However, the two categories of “what is the reason why” and “what it should be” have different emphasis that meant treasuring one’s innate virtues and accumulating one’s knowledge, ontology of Li and cosmology of Qi were divided. Until Wang Yangming analysed the phenomenon of the common internal and external antinomy between officialdom and academia, and discovered the root that knowledge and action are two things. Therefore, he started from the “unity of knowledge and practice” of the one of body and mind, and completed the structure from knowledge and action to body and mind, subject and object, including the original and the real world by the intuitive knowledge. Nevertheless, starting from Luo Qinshun, who criticized Cheng-zhu school for failing to “one is conformed”, he started from the inseparable characteristics of Li and Qi, insisting the theory of Qi. In this way, the philosophy of the mind and the Qi are not only two different trends of the pursuit of the unity of Heaven and Human in Chinese culture, but also represent the dual resources in the pursuit of modernization of the Chinese nation.
- Xu and Qi are inseparable /
- the unity of knowledge and action /
- Zhang Zai /
- Zhu Tzu /
- Wang Yangming
1. [1]
  郑宗义 . 再论王阳明的知行合一. 学术月刊, 2018, 50(8): 5-19.
2. [2]
  吴震 . 作为良知伦理学的“知行合一”论 ——以“一念动处便是知亦便是行”为中心. 学术月刊, 2018, 50(5): 14-24.
3. [3]
  郑宗义 . 论张载气学研究的三种路径. 学术月刊, 2021, 53(5): 29-38.
4. [4]
  吴震 . 王阳明的良知学系统建构. 学术月刊, 2021, 53(1): 11-22.
5. [5]
  黄勇 . 论王阳明的良知概念：命题性知识，能力之知，抑或动力之知？. 学术月刊, 2016, 48(01): 49-66.
6. [6]
  林忠军 . 论朱子对《周易》卜筮性的重新确立及其解释学意义. 学术月刊, 2020, 52(9): 28-38.
7. [7]
  徐陶 . 中西哲学会通视域中的 “内在超越”与“天人合一”. 学术月刊, 2016, 48(06): 166-176.
8. [8]
  吴震 , 刘昊 . 论阳明学的良知实体化. 学术月刊, 2019, 51(10): 14-21.
9. [9]
  王铭铭 . 联想、比较与思考：费孝通“天人合一论”与人类学“本体论转向”. 学术月刊, 2019, 51(8): 143-167, 178.
10. [10]
  杨泽波 . 跨越气论的“卡夫丁峡谷”. 学术月刊, 2017, 49(12): 52-59.
11. [11]
  吕思静 . 孤虚术:中国古代军事占卜. 学术月刊, 2018, 50(5): 163-171.
12. [12]
  彭国翔 . “治气”与“养心”：荀子身心修炼的功夫论. 学术月刊, 2019, 51(9): 18-31.
13. [13]
  丁为祥 . 从“得君行道”到“觉民行道”—— 阳明“良知学”对道德理性的落实与推进. 学术月刊, 2017, 49(05): 31-39.
14. [14]
  丁为祥 . 宋明理学的三种知行观. 学术月刊, 2019, 51(3): 5-16.
15. [15]
  张洁宇 . 感于气物，发为诗文—— 对中国现代文学中的季候书写的考察. 学术月刊, 2016, 48(01): -.
16. [16]
  张立文 . 体用一源论. 学术月刊, 2020, 52(4): 5-22, 34.
17. [17]
  张广婷 . “一带一路”倡议与国际政治经济的理论创新——一个分析框架. 学术月刊, 2023, 55(9): 43-57.
18. [18]
  张静 . 从特殊中发现一般. 学术月刊, 2022, 54(3): 142-150.
19. [19]
  程大中，唐雨桐，邵心怡 . 中国推进“一带一路”倡议的价值链网络基础. 学术月刊, 2023, 55(9): 31-42.
20. [20]
  王刚 . 汉代“千钱一贯”问题探论. 学术月刊, 2016, 48(10): 153-163.

点击查看大图

计量

PDF下载量: 18
文章访问数: 988
HTML全文浏览量: 179

通讯作者: 陈斌, bchen63@163.com

1.
沈阳化工大学材料科学与工程学院沈阳 110142

从“虚气相即”到“知行合一”

丁为祥

作者简介:丁为祥，陕西师范大学哲学系教授（陕西西安 710062）

网络出版日期: 2020-10-21

关键词:

摘要: 中国文化一直以“天人合一”为至上追求。但在不同的时代，天人合一又有其不同的内涵，比如在理学的开创阶段，天人合一就表现为本然与实然的统一，这种统一正好表现在张载以“虚气相即”为代表的本体论与宇宙论的并建与统一上，理学的本体宇宙论即由此得以确立。到了朱子时代，天人合一又表现为理与气的不即不离；但理和气本然与实然的两属以及“所以然”与“所当然”的不同侧重，又意味着“尊德性”与“道问学”、理本论与气化宇宙论的分裂。到了王阳明，才从官场与学界共同的内外背反现象中发现了知行为二的根源，所以其从身心一致的“知行合一”出发，并通过致良知，从而完成了从知行到身心、主客包括本然与实然两重世界的统一；而从批评程朱未能“定于一”的罗钦顺起始，则又从理与气之不可分割特征入手走向了气学。这样一来，心学与气学，既是中国文化天人合一追求的两种不同走向，同时也代表着中华民族现代化追求的双重资源。

English Abstract

From “Xu and Qi Are Inseparable” to “the Unity of Knowledge and Action”

Weixiang DING

Available Online: 2020-10-21

Abstract: In Chinese culture, “the unity of Heaven and Human” is the highest pursuit. However, it’s connotations are different in every times. For example, in the new established stage of Neo Confucianism, the unity of Heaven and Human is the unity of nature and reality, and reflected in the combination and unity of Zhang Zai’s ontology and cosmology that represented by Xu (“虚”) and Qi (“气”) are inseparable, then the ontological cosmology of Neo Confucianism was established. In the era of Zhu Tzu, the unity of Heaven and Human was characterized by the inseparability of Li (“理”) and Qi are neither too familiar nor too distant. However, the two categories of “what is the reason why” and “what it should be” have different emphasis that meant treasuring one’s innate virtues and accumulating one’s knowledge, ontology of Li and cosmology of Qi were divided. Until Wang Yangming analysed the phenomenon of the common internal and external antinomy between officialdom and academia, and discovered the root that knowledge and action are two things. Therefore, he started from the “unity of knowledge and practice” of the one of body and mind, and completed the structure from knowledge and action to body and mind, subject and object, including the original and the real world by the intuitive knowledge. Nevertheless, starting from Luo Qinshun, who criticized Cheng-zhu school for failing to “one is conformed”, he started from the inseparable characteristics of Li and Qi, insisting the theory of Qi. In this way, the philosophy of the mind and the Qi are not only two different trends of the pursuit of the unity of Heaven and Human in Chinese culture, but also represent the dual resources in the pursuit of modernization of the Chinese nation.

从“虚气相即”到“知行合一”—宋明理学“天人合一”主题的展开、落实及其指向

作者简介: 丁为祥，陕西师范大学哲学系教授（陕西西安 710062）;

From “Xu and Qi Are Inseparable” to “the Unity of Knowledge and Action”

计量

通讯作者: 陈斌, bchen63@163.com

从“虚气相即”到“知行合一”

作者简介:丁为祥，陕西师范大学哲学系教授（陕西西安 710062）

English Abstract

From “Xu and Qi Are Inseparable” to “the Unity of Knowledge and Action”

全文HTML

目录

从“虚气相即”到“知行合一”—宋明理学“天人合一”主题的展开、落实及其指向

作者简介: 丁为祥，陕西师范大学哲学系教授（陕西西安 710062）;

From “Xu and Qi Are Inseparable” to “the Unity of Knowledge and Action”

计量

文章相关

通讯作者: 陈斌, bchen63@163.com

从“虚气相即”到“知行合一”

作者简介:丁为祥，陕西师范大学哲学系教授（陕西西安 710062）

English Abstract

From “Xu and Qi Are Inseparable” to “the Unity of Knowledge and Action”

全文HTML

目录