本計畫乃根據近二年科技部專題「宋代『中正』概念的繼承與轉型—以周敦頤與張載之言說為核心」研究成果之延續性計畫。也就是說，計畫主持人將在周敦頤「定之以中正仁義而主靜」之定靜工夫架構下，就其與《管子》：「中靜形正，天仁地義淫然而自至」之思維相似性，在中正概念之貞定下，繼續進行「仁義」概念之討論。至於《管子》：「天仁地義」之論述形式是否與周敦頤所指涉之仁義概念相吻合，這是主持人首先必須確認的。當然我們很清楚此種宇宙本體論式的思維到了二程之後有了重大之發展，因此我們必須藉由程明道的「仁學」以及程伊川對「義理」之重視，以彰顯周敦頤之仁義概念發展到二程後所形成之轉折以及內在連結軌跡。也就是說主持人將在此兩年期間，分別針對程明道「識仁」、「定性」、「仁者樂天知命故不憂」;以及程伊川「不知集義，卻是都無事」、朱子「只以覺為仁，若不認義理，只守得一箇空心」等義理概念進行分析以逼顯出「仁義」概念的立體輪廓。當然主持人先前研究中「義以防治怒鬱」、「仁以防治憂鬱」命題是否能在本研究中獲得哲學檢證，此為主持人最後所欲顯明之處。 ;The project which is an extension project is based on the research results of a project of Ministry of Science and Technology of the recent two years which titled Continuation and Transformation of Concept of Moderation from Song Dynasty—Focusing on Discourses of Zhou Dun-Yi and Zhang Zai. In other words, the project host will continue to discuss the concept of “benevolence and justice” with the unswerving concept of moderation under the structure of the dingjing skill in Zhou Dun-Yi’s “one settles himself to moderation, benevolence, and justice” and to compare its similarities with the thought of “when one is tranquil in his mind and is just in his personality, the kindness of heaven and the righteousness of the earth naturally arrive” in Guanzi.The host has to confirm first whether the discourse of “the kindness of heaven and the righteousness of the earth” in Guanzi is identical with the concept of benevolence and justice advocated by Zhou Dun-Yi. Of course we clearly understand that the thought of the cosmic ontology had significant development after two Cheng brothers. Therefore, we have to manifest the transition and internal connecting track of the concept of Zhou Dun-Yi’s benevolence and justice after two Cheng brothers by the “benevolence doctrine” of Cheng Ming-Dao and by comprehending how Cheng Yi-Chuan placed importance on “doctrines.”Therefore, the host will, during the two years, analyze Cheng Ming-Dao’s “comprehending humanity,” “stabilizing human nature”, and “the benevolent are content with what they are, so they are not melancholic,” Cheng Yi-Chuan’s “if one does not know any doctrine, he would accomplish nothing”, and Zhuzi’s “if one only comprehends what benevolence is by his thought, but does not uphold any doctrine, he would achieve nothing” and other doctrines and concepts to make the three dimensional outline of the concept of “benevolence and justice” prominent. Last but not least, the host would like to reveal whether “managing anger with justice” and “treating melancholy with benevolence” which the host had previously researched into can obtain philosophical verification in the study.
