真知必能行嗎？－朱子晚年「真知」說研議

「真知是否必然能行」是困擾晚年朱子的一個重要問題。朱子在很長一段時間內把知而不行（意不誠）的原因歸於知不真（知不至），秉持一種真知必能行（知至必意誠）的思想。朱子晚年之時，在與弟子對話中，其意識到自己的知至必意誠（真知必能行）思想實把為學工夫全部放在格物致知上，有取消誠意工夫的嫌疑，不符合《大學》的義理結構。故而，朱子晚年依據《大學》的義理結構，進一步釐清了「格物致知」與「誠意」之間的關係，認為知至並不一定意誠（真知並不一定能行），強調人在達到知至之境後還需要進一步做誠意工夫，給予誠意工夫獨立的地位。

關鍵字

朱子；真知；知行；格物致知；誠意；自欺

並列摘要

＂True knowledge will can do it or not＂ is an important question that confused Zhuxi in his later years. Zhuxi had been putting the ＂knowing without being able to act＂ (zhi er bu xing) (yi bu cheng) due to the ＂knowing without true＂ (zhi bu zhi), while holding a thought that ＂true knowledge will can do it＂ (known will be sincere). Dialogued with the disciples, Zhuxi realized that the essence of his ＂Known will be sincere＂ (True knowledge will can do it) was to focus the Kongfu ＂Learning＂ on Ge WU Zhi Zhi entirely in his later period, which was meant to cancel the Kongfu Cheng Yi, and did not conform to the theoretical structure of ＂The Great Learning＂. Therefore, in his later years, Zhuxi further clarified the relationship between Ge WU Zhi Zhi and Cheng Yi based on the theoretical structure of ＂The Great Learning＂, who thougnt that ＂known will not necessarily be sincere＂ (＂True knowledge will not necessarily can do it＂) and emphasized that people need to do more Kongfu Cheng Yi after reaching the realm of knowledge, which gave the Kongfu Cheng Yi with indepengdent status.