Please use this identifier to cite or link to this item: http://rportal.lib.ntnu.edu.tw:80/handle/77345300/32526
Title: 朱熹「格物致知」說的工夫論進路詮釋
Authors: 國立臺灣師範大學東亞學系
藤井倫明
Michiaki Fujii
Issue Date: 1-Jun-2009
Publisher: 國立高雄師範大學國文學系
Abstract: 本文徹底根據朱子自身的思惟邏輯,探討朱子的「格物致知」論結構。闡明朱子認為人「心」中具有完美無缺的「理」(萬理),亦即具備這世界的萬事萬物之「理」。在這個意義上,人本來是「全知」的。但因為「知」被「氣稟所拘」、被「人欲所蔽」,導致其無法完全發揮其完整的作用。而「誠意」則可以解釋為:使「情」成為「實」的工夫,就是使「意」(情)成為「一於理」,或者是使「意」「純於義理」的工夫。換言之,使「意」(情)成為「實」的工夫,也就是在使「意」(情)的根據,成為純粋的「理」的此種行為。而當「行為」的動機能夠成為根據「性」而來的「情」,則從「性」到「行為」一路發展的行程才會貫穿,也就能活化、恢復心原本所具有的道德所以能成立的結構(「性」→「情」→「行為」)。 因此「致知」的目的就在使「心」活化、恢復作為本體的「性」(仁、義、禮、智),並正常地作為「情」(惻隱、羞惡、恭敬、是非)而展現出來的功能。所以,透過「格物窮理」在心內產生的變化,並不是「知」在量上的增加,而是人內在之「知」自身的恢復、活化。然「心」(內)這一層次上的工夫-「致知」,須透過「物」(外)這一層次上的工夫-「格物」才能完成。而朱子採用的方式就是:透過究明外在的萬事、萬物之「理」這一工夫,以使人們喚起、憶起「理」的內在於己身,使「理」所具有的作為本體的功能可以正常起動,而此種方式就是朱子所謂的「格物致知」。
"Gewu Zhizhi" is the core of Zhu Xi’s “Gongfu” theory; however, it is insufficient to interpret via scientific logic system, because by doing so there will be some contradictory flaws unavoidable. However, if we return to the original discourse of Zhu Xi, we will find his “Gewu Zhizhi” is self-content within its inner principle, totally different from our contemporary “knowledge” system. Therefore, this proposal will provide a new way to discuss “Gewu Zhizhi”: detaching it from the pure scientific view and putting it into the contexts of Zhu Xi’s own intellectual world. Then, we can avoid the superficial explanation about the “paradox” of “Gewu Zhizhi”. In other words, this proposal will try to enter the inner logic of Zhu Xi’s “Gewu Zhizhi”, hope to disclose its original thought, its Oriental philosophical characteristics, and its extending influences on the “knowledge system” in East-Asian from Ming dynasty to the present.
URI: http://rportal.lib.ntnu.edu.tw/handle/77345300/32526
ISSN: 1816-4692
Other Identifiers: ntnulib_tp_H0204_01_005
Appears in Collections:教師著作

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