程颐《易》学的理学思想研究.pdfVIP

万方数据 摘 要 摘 要 程颐《易》学对传统解《易》体例的吸收和发展体现了他以“理”解《易》的特点， 其将《四书》与《周易》融合，形成了一套完备的理论体系。程颐的“体用一源”说不 仅是其《易》学理象关系、理事关系的逻辑前提，而且是其构建理本论哲学体系的方法 原则。程颐借《周易》中的道与阴阳的关系所阐释的理气关系。他以“天理”为最高的 本体，此本体之理从自然层面上说为物理，在心性层面上说为性理。在人性论上，程颐 认为“天命之谓性”是纯善的；“生之谓性”因受了气的熏染会有不善。人不仅通过损 欲、用敬、格物的工夫可以体认纯善之“天理”，还可以通过“敬以直内，义以方外” 的修养达到圣人境界。程颐《易》学的理学体系把工夫论思想作为了其理本论与圣人境 界论的一个重要连接。他认为人通过读圣人的经典，玩味圣人的气象，进而可以达到圣 人同天的境界。 关键词 理学 程颐《易》学 工夫 圣人 I 万方数据 Abstract Abstract The feature of Cheng Yi’s opinion about the interpretation of Zhouyi is interpreting it with Li, which is reflected by his absorption and development of the traditional way of the interpretation of Zhouyi in his Yi-ology. His fusion of The Four Books and Zhouyi formed a complete theory system. His “Unity of Noumenon( Ti) and Presentation(Yong)”theory is not only the logical premise for the relationship between Li and Xiang (phenomenon), Li and Shi (Event), but also the principle of his establishment of the philosophical system of idealism. Based on the relationship between Dao and Yin-Yang in Zhouyi, Cheng Yi explained the relationship between Li and Qi (vital force). He described the “TianLi” as the highest ontology, which is both the principle for nature and morality. The former governs natural matters, and the latter governs human affairs. As for his philosophy of human nature, Cheng Yi believed that “Heaven-endowed Nature” is purely fine while “the inborn nature” is affected by the quality of Qi, which may generate evil. By removing desires, being respectful and investigating matters, o