主靜工夫變革中的天道指涉 —以朱子、王陽明、劉蕺山言說為核心;Reference to Dao of Heaven in Evolution of Tranquility Skill —Focusing on Argumentation of Zhuzi, Wang Yang-Ming and Liu Ji-Shan

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Title:	主靜工夫變革中的天道指涉 —以朱子、王陽明、劉蕺山言說為核心;Reference to Dao of Heaven in Evolution of Tranquility Skill —Focusing on Argumentation of Zhuzi, Wang Yang-Ming and Liu Ji-Shan
Authors:	黃崇修
Contributors:	哲學研究所
Keywords:	主靜工夫變革中的天道指涉—以朱子;王陽明;劉蕺山言說為核心;Tranquility;Dao of Heaven;Zhuzi;Wang Yang-Ming;Liu Ji-Shan.
Date:	2020-12-08
Issue Date:	2020-12-09 10:34:39 (UTC+8)
Publisher:	科技部
Abstract:	眾所周知，以「定靜工夫」為主題的研究風潮方興未艾。因此即便我們可以在先秦儒、道文獻中看到定或靜等相關語詞而習以為常，不過對於定靜工夫所指涉之內在語境仍無系統性之理解，由此工夫所指向之天道義涵亦無法獲得進一步之投射展開。鑑此，主持人將延續近年以周敦頤、張載、程明道、程伊川為核心，分別探討「中正」、「仁」、「義」定止工夫之系列成果，進一步針對周敦頤定靜工夫後半之「主靜」部分，以「無欲故靜」角度，貫穿朱子、王陽明、劉蕺山對主靜說之詮釋路徑，及其可能觸及之天道指涉。就論述結構上，主持人先就朱子橫攝之「敬靜並建」模式，彰顯他在靜坐以及天理人欲論述中對「無欲主靜」命題之實踐性回應；而在此鋪展過程中，主持人輔以元代儒醫朱丹溪的「相火論」，藉此以透視宋學轉化人心慾望的論述視角。繼而在醫學與儒學工夫論的成功架接下，反觀王陽明心即性即理之致良知立場下，敬靜和融動態實踐地凝攝萬物於心，別於朱子或朱丹溪「敬靜並建」模式而開出良知本體之形上光景。最後主持人將在劉蕺山「敬則誠，誠則天」之工夫進路下，就其「內靜外敬」體用圓融實踐模式，持敬慎獨靜觀誠意之際，同時呼應了周敦頤天道誠體之主靜指涉。 ;As we all know, the trend of researching into the subject of “the Dingjing skill” still flourishes. Therefore, although it is common for us to see terms related to Ding or Jing in the documents of Confucianism and Daoism in the Pre-Qin Period, there is still no systematic interpretation for inner context referred to by the Dingjing skill. As a result, the meaning of Dao of Heaven referred to by the skill cannot obtain further expansion. In view of this, the hostess would extend her achievements over the recent years in probing into the samadhi skill in “moderation,” “benevolence” and “justice” respectively focusing on Zhou Dun-Yi, Zhang Zai, Cheng Hao and Cheng Yi Chuan. Furthermore, she linked the interpretation paths on tranquility of Zhuzi, Wang Yang-Ming and Liu Ji-Shan and the reference to the Dao of Heaven they were likely to touch upon from the angle of “feeling tranquil without desire” pertaining to “tranquility,” the second half of Zhou Dun-Yi’s Dingjing skill. With respect to the structure of their argumentation, the hostess first manifested Zhuzi’s practical response to the thesis of “tranquility without desire” during his meditation and in his argumentation of justice of Nature and human desire pertaining to how he interpreted the mode of “the co-construction of respect and tranquility.” However, in the process of unfolding this, the hostess adopted scholar-physician Zhu Dan-Xi’s theory of ministerial-fire to complement the argumentation to see through the perspective on how the Song School transformed human hearts and desires. With the successful connection of medicine and Confucianism skills, she probed into the theory of mind is nature and mind is principle in Wang Yang-Ming’s standpoint of attaining to innate conscience from a different angle, which actively put respect and tranquility into practice and focused on Nature in one’s original mind. Different from Zhuzi or Zhu Dan-Xi’s mode of “the co-construction of respect and tranquility,” Wang’s developed the metaphysics of innate conscience. Last but not the least, the hostess, under the guidance of Liu Ji-Shan’s skill of “respect leads to sincerity, and sincerity brings one close to Nature,” discussed the perfect implementation mode of the foundation and application of “inner tranquility and outer respect” of Liu Ji-Shan when he upheld respect to carry out self-reflection while corresponding to the reference to tranquility in the substance of Dao of Heaven of Zhou Dun-Yi.
Relation:	財團法人國家實驗研究院科技政策研究與資訊中心
Appears in Collections:	[Graduate Institute of Philosophy] Research Project

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