摘要
朝鲜王朝末期学者茶山丁若镛认为,《大学》以诚意为中心,强调孝、弟、慈的实践,《中庸》则通过认识“上帝”和鬼神的慎独,将重点放在诚的体现上。根据茶山的观点,《大学》的明德不是本然之性,而是通过行动才具备的,因此实践孝、弟、慈的内在依据被弱化,《中庸》虽然强化了“上帝”(鬼神)对人类的监督,但是在现实中诚的体现并不明确。茶山将这两本书联系起来,解决了各自存在的问题,“诚”就是解决问题的关键。因此,只有同时研究茶山关于《大学》和《中庸》的相关观点,才能整理出其贯通形上和形下的诚论,并掌握其对《大学》《中庸》的理解的核心。具体来说,通过慎独认识“上帝”的监督而“戒慎恐惧”就是《中庸》的“诚”,将这种恐惧之心运用到人事上,体现孝、弟、慈的实践是《大学》的诚意。茶山把“格物致知”单独安排,主张“格致六条说”,如果从“诚意”到“平天下”体现“诚”,这就是人伦之道所追求的“止于至善”,《中庸》所说的“至诚”。
Chashan regarded Cheng Theory as the core of Daxue and emphasized the practice of filial piety,brotherly love,and mercy.In Zhongyong,Shendu is a way to recognize“Heaven is Shangdi”and“Guishen is human soul”,and the focus is on the acquisition of Cheng.However,according to Chashan's point of view,Mingde of Daxue is equipped through acts other than its original Xing,which weakens the internal basis for practicing filial piety,brotherly love,and mercy.In Zhongyong,Shangdi's supervision of humans is strengthened,but it is unclear how to perform Cheng in reality.Chashan tried to solve these problemsby connecting the two books,and held that it is Cheng that enables the connection.In other words,only when we look at Chashan's perspectives on Daxue and Zhongyong together can we organize his Cheng Theory.When Liutiaomu of Daxue becomes sincere,it reaches the highest point of humanity,which is Zhicheng.
出处
《国际儒学论丛》
2023年第2期62-75,291,共15页
International Tribune of Confucian Studies
