论朱熹与程颢的仁说

On Zhu Xi and Cheng Hao’s Theory of Humanity

程颢在《识仁篇》中所拈出的"仁者浑然与物同体",不仅仅只是一种境界的体现,更是有具体的道德实践工夫指导意义,体认此理,通过"诚敬"的工夫守之即可。"诚敬"与"识仁"都是天理的自然流行,二者是互相发明的。一个人能体认此理,就能打破"己"与"物"的对立,不必刻意"防检""求索",从而回归正确的求仁之路。朱熹则认为程颢此言"说的太高""学者难入",后学缺乏"着实工夫"便容易滑入禅学等流弊。在朱子看来,"仁"是"天地所以生物之心",是生生不息、无所不在的。因此,在具体的工夫实践上,一个人必就其视听言动处做"克己复礼"的工夫来复归"天理",在"格物"的过程中被不断推致。这样的工夫实践就避免了"含糊",起到了应有的"警切"作用。总之,朱熹与程颢对于"仁"的理解实是源于不同的哲学系统,在"求仁之学"上,存在工夫路径的不同,但无优劣高下之分。

Cheng Hao’s"humanity means integration with the object"in The Chapter of Shiren is not only the embodiment of a realm,but also has a specific guiding significance of moral practice,which can be observed through the work of"sincerity and respect"."Sincerity and respect"and"understanding humanity"are both the natural popularity of natural principles,and they are mutual inventions.If one can realize this,he can break the opposition between"self"and"object",and thus return to the right way of seeking humanity.Zhu Xi thought that Cheng Hao’s remark was"too high"and"difficult for scholars to study",and the lack of"practical work"in later studies would easily lead to slip into such malpractices as Zen.In Zhu Zi’s view,"humanity"is"the heart of the universe and the living beings",which is endless and omnipresent.Therefore,in the practice of specific time,one must"deny self and return to prosperity"to restore the"natural principle"of his audio-visual speech,which is constantly pushed in the process of"investigating objects".This kind of practice avoids"vagueness"and plays a role of"warning".In a word,Zhu Xi’s and Cheng Hao’s understanding of"humanity"actually stems from different philosophical systems.In the study of"seeking humanity",there are different ways of working,but there are no advantages or disadvantages.