The Basic Characteristics of Zhu Xi’s Worldview

中國近世的世界觀奠定於宋代，其代表性的體系則完成於朱熹。以現代的觀點分析，朱子的世界觀體系具有四大基本特質：「此世一元」、「循環演化」、「生命化」及「天理化」。此四大基本特質，密切相關，一體渾成，而各自又包含許多次級特性。此世一元觀是朱子世界觀的基本出發點，此觀點與朱子的整體、萬物一體、一氣化生萬物、自然化的鬼神、聖俗不二、主客相融、心物合一等觀點構成同一觀念叢。「循環演化」觀則與其變化、歷程哲學、易道、中道、陰陽、五行、造化自然等觀點構成同一觀念叢。另外，朱子「生命化」或曰「含生」的世界觀為其有機、生命哲學(life philosophy)、萬物同體、天人感應、天人合一、天地有心等觀點的基底。而其建立在前述基礎上的「天理化」世界觀則與除魅(disenchantment)，依自然之理、時位、理氣不離不雜、返於本源之理、本源與現象之理合一、理一分殊、天即理也、性即理也、無極而太極、至道無言、體用不二、理先氣後等觀點為同一觀念叢。 合而言之，朱子心目中的世界是一個有生命與靈性而處處相感通的整體，依循著其自身(自然)的道理，不斷地循環演化。這與吾人所熟悉的西方近現代世界觀有諸多本質性的不同。Zhu Xi’s worldview has four basic characteristics: a “this-worldly” monism, cyclic evolution, organicism, and belief in cosmic principle (tian li). These attributes are closely related and must be considered as a whole, although each individually implies an entire set of secondary concepts and ideas. The canon of “this-worldly” monism is integrated with Zhu’s idea of holism, his belief that everything is an inseparable unity and originates from the same “dynamic element” — qi (energy/matter). It also means naturalism, natural deities and ghosts, the unity of the sacred and the secular, the unity of nature and humanities, intra-subjectivity, the unity of mind and matter, the unity of yin and yang (negative and positive aspect of the same “dynamic element” qi) and the unity of the five phases (wu-xing) all represent different but corresponding aspects of this “dynamic element.” The canon of cyclic evolution implies a worldview of “becoming,” a process philosophy that includes a belief in equilibrated and universal tenets. It also means the cyclic evolution of yin and yang and the five phases, and the spontaneity of the evolution and creation of nature. The canon of organicism indicates a kind of “life philosophy,” a belief that everything is a part of one body, as well as belief in concepts such as the “direct correspondence” between heaven and man, the unity of heaven and man, and the mind of heaven and earth. The belief in cosmic principle implies disenchantment, rationalization under evolutionary principles, a return to basic principles, the sagely nature of humanity and the cosmos, the inseparability of principle and qi, as well as the ideas that heaven is the principle, “nature/essence” is the principle, and the No Ultimate (wuji) gives birth to the Supreme Ultimate (Taiji). It also means the oneness of nature/essence and function, and the priority of principle to qi. In sum, the world in Zhu Xi’s mind is an organic entity that evolves according to cosmic principles in a cyclic way