朱子在宋明儒學的地位重探

Further Reflections on the Key Position Chu Hsi Occupied in Sung-Ming Neo-Confucianism

劉述先(Shu-Hsien Liu)

《臺灣東亞文明研究學刊》 5卷2期 (2008/12) Pp. 1-11

https://doi.org/10.6163/tjeas.2008.5(2)1

摘要

Chu Hsi's key position in Sung-Ming Neo-Confucianism is related to his effort to establish the orthodox line of transmission of the Way (Tao-t'ung). In the famous Preface to his Commentary on the Doctrine of the Mean, he traced the line back to ancient sage-emperors, Confucius and Mencius, then to Sung Neo- Confucians. He and his friend Lü Tsu-ch'ien compiled the Neo-Confucian Anthology: Reflections on Things at Hand in which he established the lineage of Lien (Chou Lien-hsi), Lo (Ch'eng Ming-tao and Ch'eng I-chuan), Kuan (Chang Heng-chü), and Min (himself). The posterity accepted this lineage but gave different interpretations. In the Ming dynasty, Wang Yang-ming promoted his teachings of extending innate knowledge of the good (liang-chih), and Liu Chishan his teachings of sincerity of the will and keeping vigilance in solitude. The contemporary Neo-Confucianism continued this line, gave Chu Hsi's ”li-i-fenshu” (one principle, many manifestations) totally new interpretations to face the challenge of developing a global ethic in the 21st century and the new millennium.

關鍵字

濂、洛、關、閩 ； 道統 ； 陽明致良知教 ； 蕺山誠意慎獨教 ； 現代新儒學 ； 理一分殊

並列摘要

Chu Hsi's key position in Sung-Ming Neo-Confucianism is related to his effort to establish the orthodox line of transmission of the Way (Tao-t'ung). In the famous Preface to his Commentary on the Doctrine of the Mean, he traced the line back to ancient sage-emperors, Confucius and Mencius, then to Sung Neo- Confucians. He and his friend Lü Tsu-ch'ien compiled the Neo-Confucian Anthology: Reflections on Things at Hand in which he established the lineage of Lien (Chou Lien-hsi), Lo (Ch'eng Ming-tao and Ch'eng I-chuan), Kuan (Chang Heng-chü), and Min (himself). The posterity accepted this lineage but gave different interpretations. In the Ming dynasty, Wang Yang-ming promoted his teachings of extending innate knowledge of the good (liang-chih), and Liu Chishan his teachings of sincerity of the will and keeping vigilance in solitude. The contemporary Neo-Confucianism continued this line, gave Chu Hsi's ”li-i-fenshu” (one principle, many manifestations) totally new interpretations to face the challenge of developing a global ethic in the 21st century and the new millennium.

並列關鍵字

Lien ； Lo ； Kuan ； Min ； Tao-t'ung ； Yang-Ming's teachings of extending innate knowledge of the good ； Chi-shan's teachings of sincerity of the will and keeping vigilance in solitude ； contemporary Neo- Confucianism ； li-i-fen-shu

參考文獻

新亞書院所(2008)。論儒家哲學的三個大時代。香港:中文大學出版社。

(1971)。朱子新學案。臺北:三民書局。

(1968)。心體與性體。臺北:正中書局。

劉述先(1982)。朱子哲學思想的發展與完成。台北:臺灣學生書局。

劉述先(1982)。朱子哲學思想的發展與完成。台北:臺灣學生書局。