摘要
冯友兰、唐君毅对朱子学的诠释,存在着较多的分歧。对于朱熹讲"理",冯友兰较多地强调"理"与"心"的不同;唐君毅则肯定二者的不可分离。对于朱熹讲"理先气后",冯友兰认为是所谓"逻辑在先";唐君毅则用"形上之先"加以诠释。对于朱熹讲"性即理",冯友兰把"性即理"与"心即理"对立起来;唐君毅则把二者调和起来。对于朱陆异同,冯友兰强调"朱子言性即理,象山言心即理",并把朱陆分属理学与心学两派而对立起来;唐君毅则认为朱熹讲"性即理"与"心即理"并行不悖,朱陆的差异在于工夫论上陆九渊讲"发明其本心",朱熹讲"去其气禀物欲之杂"以及相应的一套涵养主敬之工夫,而且二者可以相互贯通。这些诸多分歧归根到底在于对朱熹"理"的不同诠释:冯友兰较多地关注"存在之理",而唐君毅则从人心之"当然之理"入手。
There are many differences in expatiating on Zhu Xi＇s learning between Feng You-lan and Tang Jun-yi. For Zhu Xi saying Li （理）, Feng thought Li differs from Qi （气）, and Tang insisted that Li isn＇t separated from Qi. For Zhu Xi saying Li before Qi （理先气后）, Feng thought it is in logical meaning, and Tang in metaphysical meaning. For Zhu Xi saying Nature （性） being Li, Feng thought Nature being Li is opposed to Mind （心） being Li, and Tan reconcile Nature being Li with Mind being Li. For the differences between Zhu Xi and Lu Jiu-yuan, Feng thought the Zhu Xi is opposed to Lu Jiu- yuan, and Tan reconcile Zhu Xi with Lu Jiu-yuan. In the end, the many differences are from different expatiating on Zhuzi＇s Li. Feng focus on the Li of Existence （存在之理）, and Tan start from the Li of Certainty （当然之理） in Ming.
出处
《社会科学》
CSSCI
北大核心
2015年第2期127-134,共8页
Journal of Social Sciences
基金
教育部哲学社会科学重大课题攻关项目"百年朱子学研究精华集成"(项目编号:12JZD007)的阶段性成果
关键词
冯友兰
唐君毅
朱熹
存在之理
当然之理
Feng Youlan
Tang Junyi
Zhu Xi
Li of Existence
Li of Certainty
