[[alternative]]The contemporary interpretation and re examination of Zu Xi's theory of self cultivation

碩士[[abstract]]在當代朱子學的研究中，朱熹的義理性格之衡定，可說充滿爭議，雖則關於朱熹的相關研究汗牛充棟，但主流的論述核心，如牟宗三先生的朱子學研究便認為，朱熹的成德工夫對於吾人道德踐履的意義，若不能以本心的逆覺體證為道德實踐之本質，則無真正之道德可言。 本論文即以當代學者對於牟宗三先生朱子學研究的承繼與異議為切入點，進一步將當代學者對於朱熹工夫論之研究成果，劃分為「認知型格物致知」、「主敬型逆覺體證」、「實踐型格物致知」三種類型，其中，實踐型格物致知是本論文研究欲重建的詮釋模型，筆者首先透過思想史的重構，指出對於朱熹格物致知的不同理解，接著以此理解為基礎，透過文獻印證與詮釋效果來檢討「認知型格物致知」、「主敬型逆覺體證」兩種學術視域，筆者認為，對於朱熹工夫論的理解，或可有第三種「實踐型格物致知」的觀看視角，最後說明，在此視角下，對於朱熹工夫論的研究與重建。 通過朱熹工夫論的研究與重建，筆者試圖指出，儒家對於道德的理解，並不是只有本質主義的進路。若能以歷史性、歷程性的實踐智慧為基礎，則朱熹的工夫論，可跳脫傳統主客二分的認知衡定，將其視為對於生活世界中意義的不斷開顯，立身行事與人格養成的圓熟實踐。[[abstract]]In the contemporary research of Zhu Xi, there is a lot of debate in Zhu Xi’s judgments of thought. Although there are plenty of related work in Zhu Xi, however, the heart in mainstream discussion, such as in Mou Tsung-san’s study points out that in terms of the meaning of Zhu Xi’s teaching of achieving virtues to one’s moral self realization, if one cannot take Ni-Chüeh-T''i-Cheng of original mind as the essence of moral practice, no true morality would exist. This thesis is based on the inheritance and disagreement from the contemporary researchers on Mou Tsung-san’s study in Zhu Xi from and it further divides the study results of Zhu Xi ‘s theory of self cultivation into three types including” cognition -based of Gewu Zhizhi ”、” Zhujing-based of ni-chüeh-t''i-cheng”、” Practical-based of Gewu Zhizhi”, where ” Practical-based of Gewu Zhizhi”, is the interpretation model to be rebuilt in this thesis. The author firstly restructures the intellectual history, bringing out different understanding of Zhu Xi ‘s Gewu Zhizhi. Based on this understanding, this thesis also discusses two types of academic view including ”cognition-based of Gewu Zhizhi”、” Zhujing-based of ni-chüeh-t''i-cheng ”through literature review conformation and interpretation effect. The author believes that it is possible to to understand Zu Xi’s theory of self cultivation through the third viewpoint ” Practical-based of Gewu Zhizhi”. At last, the research and restructure work from this viewpoint are explained. Through the study and restructure of Zu Xi’s theory of self cultivation, the author points out that Confucianism’s understanding of morality is not the only through the approach of essentialism. If it is based on the practical wisdom of history, Zu Xi’s theory of self cultivation can be outside the box of traditional Cognition Judgments of The Dichotomy of Subjectivity and Objectivity, considering it as a meaning and that is continuously developing in the lives and a perfect and mature practice of individual action and personality development.[[tableofcontents]]目錄 第一章、緒論1 第一節、前人研究成果探討1 一、認知型格物致知4 二、主敬型逆覺體證6 三、實踐型格物致知7 第二節、問題意識的緣起8 一、作為認知工夫的格物致知—傳統視域的侷限8 二、新視角的提出—實踐型格物致知的重建10 第三節、研究範圍與方法11 一、研究範圍12 二、研究方法12 第二章、朱陸之爭的一個側面－重構朱熹「格物致知論」的工夫特色13 第一節、朱陸之爭的隱藏意蘊13 第二節、學者對於朱陸之爭的詮釋分歧15 第三節、佛教盛行與朱陸交遊—從「儒門內部間架之爭」轉向「儒釋分判」的視域20 第四節、「儒釋分判」下朱熹「格致工夫」型態與特質的重構25 第五節、小結30 第三章、「實踐型格物致知」與「心性工夫」之關聯32 第一節、 綜述朱子「心性論」的爭議與詮釋分歧32 一、牟宗三先生對於朱子「心性論」的省察與批判32 第二節、諸家學者對於牟氏的回應：從「心的性質」、「心性工夫」兩條進路所進行的梳理36 第三節、朱子心性工夫的重建50 一、「主敬」與「敬體」—對於「主敬型逆覺體證」的反省50 二、「主敬」與「光明」—敬中有誠立明通道理52 三、敬義夾持—義的情境化內涵54 四、七情迭用，各有攸主—其所謂和57 第四章、「實踐型格物致知」視域的重塑63 第一節 禮樂的教養—從認知到體知63 一、牟氏對於本心、身體、禮樂的安排63 二、朱子的禮樂論述與身體實踐68 第二節 格物致知—物所呈顯的豐富意義77 第五章、結論80 第六章、參考書目82[[note]]學號: 600010226, 學年度: 10