周敦颐的“孔颜乐处”思想

Zhou Dun-yi's Thoughts on the Happiness of Confucius and Yan Hui

汉唐儒学由于缺乏精神超越层面的范式和系统的理论论证,以致儒学随着佛教的传入和兴盛而日渐式微。宋明新儒学的开山鼻祖周敦颐兼采释道的出世精神,提出"孔颜乐处"这一精神超越层面的儒学新范式,并对其作了较系统的论证。"孔颜乐处"实质上是一种"见大心态"和"道充身安"的身心和谐状态。它的人性论基础是"诚无为,几善恶",实现途径是"无欲故静",社会功用是"蕴之为德行,行之为事业",即以"身心和谐"去实现其时的"社会和谐"。"孔颜乐处"倡导远大的人生理想和高尚的道德情操,因而在今天仍有着重大的现实意义。

Confucianism in the Han and the Tang Dynasty was deficient in normal forms alcove spiritual level and lacking in the systematic analysis, which, along with the introduction and development of Buddhism, results in the degradation of Confucianism. For the reform and development of Confucianism, Zhou Dun-yi, the forerunner of Neo-Confucianism in the Song and the Ming Dynasty, absorbed the essences of both Buddhism and Taoism that focus on being aloof from worldly affairs, and invented the new normal form of Confucianism with ＂Confucius and Yan Hui＇s Viewpoints on Happiness＂ and analyzed it systematically. ＂Confucius and Yan Hui＇s Viewpoints on Happiness＂ focus on the harmony between body and mind by ＂thinking big＂ and being ＂tranquil through the performance of Taoism＂. The realization of happiness depends on one＇s self-cultivation, i.e. the so-called ＂tranquility out of no desires＂, and its humane base is ＂differentiation of goodness and evil＂. Its ultimate purpose is to achieve social harmony through coordination of body and mind in that time. ＂Confucius and Yan Hui＇s Viewpoints on Happiness＂ advocate lofty life ideals and a high sense of morality, and therefore it is of moral significance in modern society.