（中国哲学专业论文）真德秀哲学思想研究.pdf

摘 要 真德秀是朱子后学中重要一员，无论是在“内圣”修养上，还 是在“外王”工夫上，都是颇有建树的。他一生积极倡理学，行理 学，为理学最终成为官方正统哲学作出了重要贡献。 他的哲学思想是在程朱理学“理气物理”的逻辑结构中 展开论述的。 他信守理学， 丰富和充实了朱熹对 “太极” “阴阳” “理 气” “道器”等哲学范畴的理解，更加强调理学思想的伦理化与政 治化，为维护和巩固儒家伦理道德和封建等级制度提供理论依据。 他以“理”为最高本体，以“仁”为最高本体“理”的实际内涵， 继承了朱熹的理论思维模式，在伦理道德方面展开了对“仁” “性 情” “理欲” “义利”关系等多方面的论述。他在谈“穷理”时是以 “格物致知”作为方法，以“持敬”作为涵养工夫的，认识论与道 德论紧密联系，体现了理学为学思想的根本特点。 真德秀是有较高声望的政治家，他继承朱熹“天理君权”论的 政治思想，追求儒家“仁政”的理想目标。在论证“君权至上” ， 维护君主专制制度的现实实行，以及推行“仁政”的具体方针措施 等方面提出了许多有价值的见解。 真德秀哲学思想对理学的发挥带 有心学倾向，更加强调“心”的知体明觉的主宰作用，对后世理学 思想发展产生了一定影响。 但是他的思想始终跳不出儒家德性优先 的理论旨趣，守成复古意识很强。在政治领域，他信守儒家“德治 主义” ，没有建立起真正的政治学，因而他的政治思想具有理想性。 但通观他一生的道德与实践，还是值得肯定的。 关键词：真德秀 哲学思想 研究 50 提 要 提 要 朱熹是中国宋代理学的集大成者，其学说的发展并非一帆风 顺， 在其学说创立之初， 就曾遭受一次致命的打击， 即 “庆元党禁” 。 朝廷宣布程朱理学为伪学，理学家遭迫害，理学名儒书籍遭禁绝。 作为朱熹的再传弟子，真德秀对理学有继承也有发展的，特别是在 宣扬理学使其成为统治思想方面，他起了不可忽视的作用。他既是 一位在当时很有影响力的理学家， 也是一位深谙儒家伦理政治的政 治家。 他的思想极大的充实了朱熹所建立进来的庞大的理学思想体 系。通过对真德秀哲学思想的研究，发掘其在朱子所建立起来的理 学思想体系中的地位与贡献， 明确其在朱子学统治地位确立的过程 中所具有的重要影响，也是非常有意义的一项工作。 南宋末年，民族矛盾、阶级矛盾都十分尖锐。日趋腐朽的南宋 王朝，统治者阶级内部矛盾越来越激烈，政治状况越来越腐败。先 是外戚韩侂胄擅权，兴起“庆元党禁” ，在条件不成熟的情况下发 动“开禧北伐” ，结果遭到惨败。接着权臣史弥远乘机掌握朝政， 南宋历史从此进入了长达 26 年之久的史弥远专政时期。真德秀就 是在这种社会环境中从事理学研究，为官从政，实施自己的政治抱 负的。 真德秀继承朱熹的世界观和本体论思想， 并且丰富和充实了朱 熹对太极、阴阳、理气、道器等哲学范畴的理解，形成了一个以理 （太极） 为最高本体， 以理气物理为逻辑结构的宇宙本体论。 首先， 真德秀进一步发挥朱熹释太极为 “无形而有理” 的思想， 把太极规定为无物而有理.其次，同其他理学家一样，真德秀在理 的内涵的规定上，除了在本体认上与作为最高本体“太极”同义之 外， （即作为世界的本原与超时空超感觉的绝对之义外）真德秀认 为“理”是伦理道德的原则和事物的本质规律。因此他的理的涵义 是多义的。 再次， 真德秀阐述了 “道” 与 “器” 的含义， 论述了 “道” 51 与“器”的关系以及理解二者关系所具有的意义。在他看来， “道” 即是事物之所以成为某个事物的本质，这种本质本身是无形无象 的，必须通过有形有象的“器”才能表现出来。 “器”与“道”的 关系在具体事物中就是一种体和用的关系。 “器”是具体事物之体， 是具体事物的承载者，而“道”即是具体事物之理，是具体事物之 功用，也是事物与其他事物相区别的最根本的东西，二者是构成一 个事物不可分的两面。有“道”无“器”不可能，有“器”无“道” 也不可能。万事万物都是“道”与“器”的结合。正因为“器”有 形有象，从而可见可知，但“道”虽无形无象不可见，并非不可知， 也并非不存在，而是通过对器的把握，可以理解事物之理，把握事 物之“道” 。如果不于“器”上求理，则会流于主观臆测的空虚之 说。在此，真德秀把“道”看作是一种实际存在，这种实际存在必 须有其自身的承载者，否则，这种实际存在便不成其为一种实在。 另外，真德秀是以气之生意为理之大化流行，来解除“理”与“气” 之间存在的矛盾的。在他看来， “理之流行”就是生生不息之气流 行，是随“阴阳五行”流行而流行。这样形而上之理与万事万物便 构筑了一条通向彼此的桥梁而会通了。 真德秀在“理” “气”问题上的重心，并不在宇宙论的阐述上， 而是在本体论的建构上。他同所有的宋明理学家一样，为人类社会 的最高准则和道德规定寻找最终的依据， 因而他更多论述的是本体 论的内容。 在对现实人生进行论述过程中，朱熹以天理论哲学为理论基 础，展开了对仁说，理欲之分，义利之辨等方面的论述，集中阐述 了他的伦理思想。受朱熹思想的影响，真德秀沿袭和继承了朱熹的 理论思维模式，在伦理道德方面也展开了对仁说、性情、理欲、义 利关系等多方面的论述，其中也不乏真知灼见。 首先，真德秀同朱熹一样，他既把仁与爱分为体用，又强调二 者的不可分离的联系。他主张以仁为体，以爱体仁。其次，真德秀 也坚持人之性与人之情的关系是体用关系， 性是本体而情是性的表 现和作用， 因此要使性之善充分的表现出来， 就要充分发挥其作用， 52 就要尽性。再次，可以说“存天理，去人欲”是理学家们所宣扬的 伦理道德思想，真德秀也是这种理论的忠实信徒，他一生孜孜不倦 的宣扬这种理论.最后，真德秀基于当时内忧外患的社会环境，看 到统治者都汲汲于个人名利得失而不顾国家生死存亡之大计， 因而 更深切的感受到激发统治者为国家之大义而奉献一己之私利的必 要性。在对待义与利的关系问题上应该说他比朱熹走得更远更偏 激。 真德秀的宇宙本体论与他的伦理道德思想，究其实质，宇宙本 体论是以他的伦理道德为中心和最终的归宿点。因此，真德秀的认 识论主要是他的修养工夫论，以“穷理”为目的，此“理”主要是 “伦理”而不是“物理” 。在对待外物之理与心中之理的关系上， 真德秀既主张通过“格物致知”的方法去穷外物之理，又主张通过 “持敬”的工夫涵养此心中已具之理，他认为“穷理”与“持敬” 是相辅相成的，二者不可偏废。这样，他的认识论与伦理学便紧密 的相衔接相联系起来了。 真德秀不仅在“内圣”上卓有成就，而且在“外王”上也颇有 建树，是南宋末年有较高声望的政治家。他从政二十余年，奏疏无 虑数十万言，以陈述政见，并多有政绩。他继承了朱熹“天理君权 论”的政治思想，追求儒家“仁政”的理想目标，在论证君权的绝 对至上，维护君主专制制度的现实施行以及推行“仁政”的具体方 针措施等方面提出了自己的见解。 真德秀哲学其特点是把封建的政治道德包括在天理之内， 使其 哲学更加政治化与道德化。这种三位一体的学说是孔子开其端，思 孟和董仲舒继其后，朱熹为其完成的一脉相承的学说，真德秀对这 一学说深有领悟，深有所得。可以这样说，真德秀的思想是一种哲 学化了的政治学和道德学的突出代表。真德秀对理学之发挥，带有 心学之倾向。他强调心之寂感与性理之间的关系，这种心似乎既有 本心本性之涵义， 又具有创生万事万物之功能。 前者即是以心为体， 而后者又是以心为用，心是兼具体用动静而言. 真德秀的哲学思想有其缺陷，在他的理论体系里，有其本人所 53 具有的问题， 也有的问题是整个宋明理学乃至整个儒家思想本身所 固有的。 首先，在对宇宙本体问题上，真德秀本人残留了董仲舒“天人 感应”论的痕迹，他所谓“天”近于人格神。 “天”能主宰万物， 于人特别偏爱。 他之所以立此神性之 “天” ， 一方面是为了保证 “仁、 义、礼、智、信”等德性的先验性，以要求现实生活中的人们对之 绝对信念。另一方面也是为了劝君修德。他托天命而言之，使超越 于法律之外，不受任何管束的皇帝也有所敬畏，以平治天下。这可 以说反映了他“神道设教”的苦心。但这种近乎宗教意识的思想说 教， 钳制了人们的思维， 使之局限于一个极其狭窄的伦理道德领域， 而不能以开阔的视野与胸怀去对待现实生活世界中的万事万物， 不 能形成新的思维方式。其次，在政治思想方面，他继承了儒家“修 身、齐家、治国、平天下”的政治理想。儒家的政治理想所表现出 来的最高原则是“德治主义” ，这种政治是统治者与被统治者之间， 不是以权责相与的关系，而是以德相与的关系，德是人之所以为人 的根据。统治者尽己之德，然后使人人各尽其秉彝之德，这样人人 相忘于德之中，各养其生，各遂其性。儒家的这种政治理想，认为 人与人之间关系的维系， 既不用限制性的权力， 也不用外在的法律， 它注重人的自发自觉。但是问题是这种政治思想，总是居于统治者 的地位去规定被统治者的行动，以谋求政治问题的解决，因而其政 治思想不能客观化为一套对统治者和被统治者双方权力与责任加 以限定的行之有效的政治规章制度，不可能产生真正的政治学. 当然，在品评真德秀为政的成败得失之时，我们也不能过分的 苛求一位封建士大夫，南宋王朝在当时的社会历史背景下，要想重 振和中兴，仅靠他个人的努力，无疑比登天还难。南宋王朝的衰败 与覆亡有其历史的必然性。总而言之，对于真德秀本人的一生，还 是值得肯定的。 abstract zhen dexiu was an important member among descendents in studying zhu zis theory. it was really fruitful for him, not only in “the intrinsic training”, but also in “the extrinsic work”. in all his life, he positively advocated neo-confucianism, which becomes the officers orthodox philosophy finally. his philosophic thought expounded in the chen zhu neo-confucianisms logic structure of “li-qi-wu-li”. he believed in and abided by neo-confucianism, enriched and broadened the domains of “taiji”、 “yinyang” 、“liqi” 、“daoqi” while studying zhu xis theory, put more emphasize on the ethics of neo-confucianism and its politicize, offered the theoretical foundation for safeguarding and consolidating the confucians ethics and feudal estate system. he regarded “li” as the supreme noumenonn, with “benevolence” as the supreme noumenonn actual intension. he had inherited zhuxis theory thought cast, and had discussed about “benevolence” 、 “nature and affection” 、 “reason and wish ” 、 “justice and benefit” in the field of ethic. he regarded “studying the phenomena of nature in order to study thought” as the way of training. epistemology and morals theory were contacted closely, which had reflected neo-confucianisms basic characteristic on thought study. zhen dexiu was a politician who had high popularity .he inherited zhuxis “justice monarchical power” political ideology, and pursued the ideal goal of the confucians “benevolent government”. in proving “the monarchical power” as being the highest, maintaining actually implement of autocratic monarchy of system and putting its concrete political measures into operation, he had put forward a lot of valuable opinions .zhen dexius philosophic thought fully played in neo-confucianism had inclination to the “heart” confucianism, emphasized the master function of consciousness of “heart” further, which had exerted a sure influence on the thought development of neo-confucianism in later age. but his thought couldnt jump out the theory purport with preferential moral character of the confucians all the time. it was very strong to keep into the consciousness of restoring ancient ways. in the political field, he abided by “doctrine of rule of virtue”of the confucians, had not set up real political science. therefore his political ideology had ideal nature. but taking an overall view of his moral and action in all his life, he was worth to approve. keyword：zhen dexiu philosophic thought study 54 the study of zhen dexius philosophic thought synopsis zhu xi was the comprehensive expression of “li” in china studies of song. the development of his theory was not plainly sailing. when in his theory beginning, it had suffered one deadly blow .in qinyuan of party prohibit , imperial court announced neo-confucianism cheng zhu as the study of being false, neo-confucianism had been persecuted, confucianism books of the scientific name had been wiped out. as a student of spreading the disciple of zhuxi, zhe dexiu was the one that had inherited and had developed neo-confucianism, especially he had made the study of “li” becoming the thought of government as advocating neo-confucianism, he had played a role which couldnt been ignored. he was a very powerful neo-confucianism at that time, and he also was a politician who understood the confucians ethics politics well. through studied zhen dexiu philosophy thought, explored its position and contribution in neo-confucianism ideological system that mr zhu xi set up, defined its important influence in the period of the dominant position of mr zhu xis studies established, it is a very meaningful job too. in last years of the southern song dynasty, national conflict and class contradiction were very sharp. in the moribund imperial court of the southern song dynasty, the contradictions were fiercer and fiercer inside rulers class, and the political state was more corruption than before. at first, it was han zhouwei, who was the relative of the king s mother or wife, that rose the party prohibit of qin yuan , launched kaixi northern expedition in a situation that the condition was 55 unripe. the result was defeated. then the powerful and imperious officer shi miyuan seized the opportunity to grasp affairs of the state, and the history of southern song dynasty entered the period of dictatorship of shi miyuan for 26 years from then on .the. zhen dexiu began to study “the theory of li” in this kind of social environment, to go into politics and become the officer, and to implement his own political aspiration. zhe dexiu had inherited the world outlook and the ontology thought of zhu xi , and had enriched and substantiated the category of philosophy of zhu xi ,such as “taiji” 、“negative and positive”、“li and qi”、“dou and qi” and so on .he regarded “li” (taiji) as supreme noumenonn and formed the ontology of the logic structure, in which contained “li”- “qi”- “wu”-“li”. first of all, zhen dexiu continued to develop zhu xis thought of “taiji”, who had regarded “li” as invisible but reasonable .he stipulated “taiji” as “not a thing but reasonable”. secondly, as same as other neo-confucianism, in regulation of intension of “li”, zhen dexiu regarded it as such as supreme noumenonn taiji , (namely other than as the understand of the original world with ultra space-time and ultra absolute), zhen dexiu thought li was the principle and the essential laws of thing and ethics. so the meaning of his “li” was much. moreover he had explained the meaning of dou and qi, and had expounded the relation of dao and qi and discussed the significance of understanding the relation. in his view, dao” was the essence that the thing become certain thing, such essence was invisible and could not show itself only but through having alike qi tangibly. the relation of daoand qi as same as the relation of the body of the concrete thing and its function. “qi” was the thing that contained the essence of the concrete things, and dou was the reason of the concrete things and the concrete function of things. it was also the 56 thing that one thing distinguished others too. the two aspects had formed the two integral sides of a piece of thing. it was impossible that a thing had “dou” without “qi”, it was also impossible that a thing had “qi” without “dou”. the all things were all combination of dao and qi . just because qi was tangible, so it was visible. although dou was invisible, it could know and exist actually. passing assurance in “qi”, we could understand the reasons of the thing, shod dou of the things. if did not explore “li” on qi , we could go into the hollow saying conjectured subjectively. here, zhen dexiu regard dou as one existed actually, but which must had its own bearings. otherwise, it could not be tangible and exist actually. in addition, zhen dexiu regarded “qi” as “li” in a careless way of prevail, removed the contradiction that existed between “li” and qi . in his view, prevalence of li was that “prevalence of qi” in all lives .it was prevailing with “the five elements of negative and positive” popularly and popularly. the reason and all things had appeared like this construct that they could lead to each other through bridged and could become one. the center of zhen dexius theory of li and qi was not on the exposition of the universe theory, but in building constructing of ontology. being the same as all neo-confucianism families of song ming, he stipulated to look for the final basis for the supreme criterion and morals of the human society, therefore what he expounded the fact more is the content of ontology. in the course of describing the reality of life, zhu xi regarded theoretical philosophy of day as theoretical foundation, and had discussed about “benevolence”, “li” and “yv”, “justice of profit”, concentrated on his ethics thought. affected by zhu xis thought, zhen dexiu had followed and inherited zhu xis theory thought-cast, and had launched to such argumentation in many aspects as “benevolence 57 saying”, “nature and feeling”, “li” and “yv”, “justice of profit” in ethics. among them not lack the penetrating and correct judgment either. first of all, zhen dexiu was the same as zhuxi, he divided “benevolence” into body and function, and also emphasized the connection that cant be separated of the two. he advocated regarding benevolence as the body, israel loves showing benevolence. secondly, zhen dexiu insisted the relation of the nature of people and the feeling of people as same as the relation of the body and its function too, but the nature was noumenonn and the feeling was its behavior and function, so if we wanted making good abundant showing of the nature, we must give full play to the role of its soon. try best again, deposited tian li and moved yv were neo-confucianism ethic thought advocated, zhen dexiu was the faithful believer of theory too. he advocated diligently this kind of theory of in all his life. finally, based on domestic trouble and foreign invasion at that social environment, zhen dexiu saw that the ruler were drawing on personal fame and gain or loss, and ignoring national matters of fundamental importance of final and decisive juncture. therefore it was necessary deeply to excite that the ruler devoted his own private interests for cardinal principles of righteousness of the country. it would say that on the relation of treating “justice and profit”, he went to even more farther than zhu xi extremely. universe ontology of zhen dexiu and his ethic thought, in essence, universe ontology was his ethics as the centre and final home to click. so zhen dexius epistemology was his training theory mainly, with “exploring li for the purpose . this li was mainly ethics” instead of “physics . at treating relation of other things “li” with “li”in the heart , zhen dexiu had already maintained to explore “li” of the things through the method of studying the phenomena of nature in 58 order to acquire knowledge , and had maintained to cultivate “li” through his respect to his own “li” that had already in his heart. it was complemented each other about exploring li and “holding respect” for him to think, the two could not overlook each either. in this way, epistemology and ethics of him close to link up connected. zhen dexiu really not only in the intrinsic training was outstanding, but also was fruitful on “the extrinsic work .he was a politician with higher popularity in last years of the southern song dynasty. he had engaged in politics for more than 20 years, and had offered hundreds of thousands of speeches in long memorial, in order to state the political views, and had more achievements. he had inherited the political ideology of zhu xis monarchical power theory of justice , pursued the ideal goal of the confucians mercy ,in proving monarchical power as being the highest, maintaining actually implement of autocratic monarchy of system and putting its concrete policy measures into operation ,he had put forward a lot of valuable opinions . the characteristic of philosophy of zhen dexiu was that “tian li” had contained the feudal political morals. that made his philosophy politicized and enticed further. the theory of the trinity was that confucius turned on, si meng and dong zhongshu followed it, zhu xi fully comprehended this theory. for this theory zhen dexiu comprehended deeply and had fruitful incomes. it can say that the philosophy of zhen dexiu was an outstanding representative whose political science and morals study which had fully philosophized. full play of neo-confucianism of zhen dexiu had taken the inclination studied intentionally. he emphasized on static and motion of “the heart” and their relations with nature and “li”. the heart seemed meaning conscience of natural instinct, and also had a function of creating all things. the former regarded the heart as body, and the latter 59 regarded heart as its function. the heart had discussed with its body and function, its static and motion. the philosophic thought of zhen dexiu had its defects. in his theoretical system, there were some his own questions, but some were the questions of the whole of song ming neo-confucianism and even the whole of confucianism inherited. first of all, on the issue of the universe noumenonn, zhen dexiu had remained marks of dong zhongshu the interaction between sky and people himself. what he was called “heaven” bordered on personality god. the sky could decide everything, prefer very much to people. he set up this god sky, on one hand in order to guarantee the priori in such moral characters as benevolence, justice, li, intelligence , credit etc, and in order to require people in actual life absolutely believe in it. on the other hand he convinced the king to cultivate his ethics. he asked gods will to speak, made revere emperor who were not surmounting it and besides law respected and horrid, in order to bring the world under control. this could say that had reflected his great pain intention that the way of the god had and taught . but this kind of thought preach which was close to religious consciousness, had clamped down on peoples thinking, made it confined in narrow ethics field extremely, and couldnt with open vision treat all things in actual life of world, couldnt form the new mode of thinking. secondly, in political ideology, he had inherited the political ideal of cultivating ones moral, administering ones family, running a country, governing all over the world of the confucians. the supreme principle that the political ideals of the confucians showed was doctrine of rule of virtue , for between ruler and the ruled in this kind politics, whose relation looked been not as same as the relation between power and responsibility, but looked being as morality with morality, for morality was the people foundation. ruler put