當朱子學被稱為「心學」,這並不是「心學化」的結果(意指朱子學被轉化為「心學」),也不是近代學者出於特定意圖才創造的新興名詞,而是起於南宋中後期,自成脈絡的歷史事實。至於其內容,則主要以「人心惟危,道心惟微。惟精惟一,允執厥中」等十六字和「敬」為宗旨。因此,本論文將朱子學中的「心學」論說,視為「以傳心為傳道之學」中的「所傳為心法」之學。不只勾稽「心學」本為「傳心之學」的興起,可能出於宋代特殊的政治原則「祖宗之法」,同時也對十六字和「敬」在程明道、程伊川、胡安國父子,以及朱子思想中的理論建構和詮釋轉向,展開比較研究,凸顯「心法」在「道統」和工夫論上的意義。此外,在如何確立「道學」、「性理之學」的涵義、定位等問題上,本論文也經由思想和歷史考察,提出一些看法,以補充既有之說。所以本論文的研究目的,即在於藉由處理上述這些議題,還原朱子學中「心學」論說的動態發展過程,並掘發其意義。希望能為日後學術研究,提供進一步的思考方向。
In this dissertation, the author maintained that to characterize the School of Zhuxi as “心學” (The Learning of Mind), was neither a result of an orientation of the School of Zhuxi to the Learning of Mind, nor an adoption of the invention of some modern scholars with specific intentions. This usage was due to a series of historical facts which originated in the Late Southern Song Dynasty. As for its contents, it took the Sixteen-Character teaching “人心惟危,道心惟微。惟精惟一,允執厥中” (The mind of man is insecure. The mind of Way is barely perceptible. Have utmost refinement and singleness of mind. Hold fast the Mean.) and “敬” (reverence) as basic teachings. For this reason, this dissertation regards “Learning of Mind” in the School of Zhuxi as “心法之學” (the Learning of the Method of Cultivation of Mind) in “以傳心為傳道之學” (the teaching of transmitting the Way in terms of transmitting the Mind). In addition to the discovery that the rising of the Learning of Mind as the transmission of Mind probably resulted from the political principle of “祖宗之法” (Ancestors’ Instructions) specific to Song dynasty, the author also discussed theoretical constructions and variations of interpretations of the Sixteen-Character teaching and reverence among Cheng Hao, Cheng Yi, Hu An-guo and his sons, as well as Zhu Xi. The significance of the method of cultivation of in the Confucian orthodoxy and theory of self-cultivation will be clarified throughout the above comparative study. Furthermore, for the purpose of ascertainment of positions and connotations of “道學” (Learning of Moral Way) and “性理之學” (Learning of Nature and Principle), the author proposed observations from philosophical and historical investigations, which provided new ideas to the present studies. In sum, the aim of the present study is to reconstruct the dynamic process of development of Zhu Xi’s Theory of Mind and discover its significance, which, I hope, might throw new light on directions of future studies.