摘要
朱子区分了工夫之前的“信得及”与工夫之后的“信得及”。工夫之前的“信得及”是下工夫的先决条件,要求学者以一种客观平实和尊重敬畏的态度去学习儒家思想,而不能抱有任何的偏见或前见。工夫之后的“信得及”则是学者在经过了充分的格物穷理和切己实践之后所获得的境界,能够给人充分的道德动力去自然地行道德行为。工夫之后的“信得及”与朱子的“真知”概念一体两面,但更带有一种非理性的情感色彩,这是学者能够获得充足的道德动力的根本来源。朱子对“信得及”的思考植根于他自己的工夫体验,使这一概念成为了理学思想中的核心话语,并开启了后来阳明学“信得及良知”观念的先声。
Zhu Xi has distinguished between two types of xindeji before and after self-cultivation.The xindeji before self-cultivation is the prerequisite to self-cultivation,which demands learners to learn Confucianism with an objective and respectful attitude without any bias or prejudice.The Xindeji after self-cultivation is the status that learners achieve after sufficient learnings and practices,which could provide adequate moral motivation to exercise moral behaviors.The Xindeji after self-cultivation is similar to the concept of“real knowledge”,but more with a sense of emotion,which is the fundamental root for learners to gain moral motivation.Zhu Xi's thoughts on xindeji are based on his own experience of self-cultivation,making it a core concept in Neo-Confucianism,and thus provided a background for the mind-studies to develop later.
出处
《国际儒学(中英文)》
2025年第4期98-108,200,共12页
International Studies on Confucianism
关键词
朱子
“信得及”
真知
工夫
Zhu Xi
xindeji
real knowledge
self-cultivation
