心氣概念思維下孔子定靜工夫還原－以宋明儒者言說為視野

本文以周敦頤《太極圖說》、《通書》以及張載〈中正篇〉之言說為主軸，就「中正仁義而主靜」之實踐形式，試圖還原並建構出孔子定靜工夫之思維結構所在。首先，筆者為了初步論證《論語》文本中具有中正、仁、義以及無欲概念之存在，於是分別針對〈子路〉〈公冶長〉等文本內容進行爬梳，從而發現文本中的確具有中正及無欲概念之存在。不過由於上述諸概念分散於《論語》各篇，所以筆者進一步透過張載〈中正篇〉之解讀，發現到張載將該篇定靜論述邏輯與〈為政〉交相呼應，從而促成本文向前推展之參考線索。於是，筆者隨即以〈中正篇〉「強禮然後可與立，不惑然後可與權」之分析，終而發現到「三十而立所對應之禮，四十而不惑所對應之智」就是定靜工夫之原始實踐形式，而該篇隨後出現的「智、仁、勇」以及「中心安仁，無欲而好仁，無畏而惡不仁」命題，事實上就是銜接上「五十知天命所對應之仁」、「六十而耳順所對應之義」，從而形成三十至六十之禮、智、仁、義之工夫實踐邏輯，在此之後再呼應孔子「七十從心所欲，不踰矩」之天人圓滿之中道境界。

關鍵字

定靜；孔子；中正；仁；無欲

並列摘要

The article centers on argumentation in Annotations to Taijitu and Tongshu (Penetrating the Scripture of Change) of Zhou Dun-Yi and On Moderation of Zhang Zai to attempt to restore and construct the thought and structure of Confucius' Dingjing skill in the light of the implementation form of ＂one settles himself to moderation, benevolence and justice.＂ First of all, to preliminarily prove the existence of the concepts of moderation, benevolence, justice and having no desire in the texts of the Analects of Confucius, the author organized the texts of Zilu and Gongye Chang and found that the concepts of moderation and having no desire could be found in the texts indeed. However, as the aforementioned concepts scattered in each chapter of the Analects of Confucius, the author further interpreted Zhang Zai's On Moderation and found that the argumentation and logic of Dingjing in his work corresponded with Wei Zheng, thus promoted a hint for the development of the article. As a result, based on the analysis of ＂stressing etiquette before one can stand on one's own legs; one can be granted power when he is not confused＂ in On Moderation, the author eventually found that ＂the etiquette corresponding to the time one is thirty when he establishes his stand, and the wisdom corresponding to the time one is forty when he is not confused＂ was the original implementation form of the Dingjing skill. ＂Wisdom, benevolence and bravery＂ that appeared in the later text and the thesis of ＂one's mind rests in benevolence, loves benevolence when having no desire and dislikes cruelty without fear＂ in fact connected to ＂the benevolence corresponding to the time one is fifty when he knows his destiny＂ and ＂the justice corresponding to the time one is sixty when he knows truth in all he hears＂ which thus formed the implementation logic of etiquette, wisdom, benevolence and justice from the age of thirty to sixty. This once again corresponded to the perfect state of Confucius' middle way in ＂at seventy, one follows what his heart desires without transgressing what is right.＂