摘要
牟宗三以道德形上学为根据,从本体论和工夫论两方面展开论述,认为朱熹将天理与人心相区分,追求"只存有不活动"的道德本体和格物致知的顺取工夫,而将其判为"别子为宗"。但是通过对朱熹思想发展脉络的进一步研究可以发现,其"涵养须用敬,进学在致知"的工夫入路是对程颢等学者过于追求"与天地万物为一体"的道德境界而忽视具体实践工夫的一种矫正。朱熹的"格物致知"思想促进了先秦以来儒家传统思想的深化和思维水平的提升,在宋明理学的发展中占有重要的地位。
Based on moral metaphysics, Mou Zongsan Expounded that Zhu Xi pursuit the moral ontology of ＂ existence, no activities ＂, and the effort of ＂ From Object-observing to Knowledge ＂ from Ontology and ＂ Gong Fu ＂ Theory.With the deeply researching of Zhu Xi＇s thought, we found that Zhu Xi＇s thought redressed the Cheng Hao and other scholar＇s thought which pursuited the moral realm more than the practice in daily life.And his thought deepened and upgraded the traditional Confucianism, which made him occupied an important status of Neo-Confuciansim.
出处
《重庆邮电大学学报（社会科学版）》
2013年第2期46-50,共5页
Journal of Chongqing University of Posts and Telecommunications(Social Science Edition)
关键词
牟宗三
朱熹
别子为宗
格物致知
Mou Zongsan
Zhu Xi
Bie Zi Wei Zong（ a thought about neo-confuciansim）
from object-observing to knowledge
