儒者论“定”

Confucian on Ding

"定"作为心性本体首见于《大学》,在被长期忽略后于李翱的"定者诚也"得到传承,并在周敦颐的"定之以中正仁义而主静"、张载"动静不失其时"的"定则自光明"中得到阐发,然后在程颢"动亦定,静亦定"的"廓然而大公,物来而顺应"中确立起基本意旨。朱熹的"性定则动静如一、内外无间"、王阳明"静未尝不动,动未尝不静"的"定者心之本体"、刘宗周"动静合一之理"的"随处静定"、王夫之的定"则于至善中曲折相因之致,委悉了当……十分大全",将《大学》"缉熙敬止"之"定"做了淋漓尽致的发挥。在前后相继的儒者体验中,"定"的范畴精彩地体现了儒学对生生不息的本体之体用不二的终极性把握。

As a Ontological intrinsic Category, Ding is first expounded in Da Xue, and is inherited by Li Ao for his ＂Ding is Cheng＂ ,and is expanded by Zhou Dunyi for his＂ It is Ding by Zhong, Zheng, Ren, Yi and hosting Jing＂and Zhang Zai for his＂Ding itself bright＂ which ＂Dong ＆ Jing is not out of time＂, and is establishing expounded by Cheng Hao for his＂ wholely mind so grandeur Justice, answer every Meeting everything by nature＂ which＂ Dong is also Ding, Jing is also Ding＂ ; Ding which＂ Ji, Xi, Jing, Zhi＂ in Da Xueis thoroughly exerted by Zhu Xi for his＂ Xing Ding Ze Dong ＆ Jing is one and inner and external leaves no space if Nature is Ding＂, and by Wang Yangming for his＂ Ding is noumenon of Xin＂ whieh＂ Jing is never not Dong, and Dong is never not Jing＂, and by Liu Zhongzhou for his＂ wherever Jing Ding＂which＂Li of Dong ＆ Jing is one＂ ,and by Wang Fuzhi for his Ding＂ is completely enlightened and thoroughly whole in Summon Bonum＂. In the historical Confucian philosophical intrinsic experience, the Category Ding embodies Confucian ultimative hold which＂Ti ＆ Yong are not two＂of ever living noumenon.