朱熹对《论语》“仁”的体用诠释:以体用一源思想为视角

Chu Hsi's Interpretation of Virtues in the Analects of Confucius--A Perspective of the Same Source of Fundamental Structure and Practical Use

朱熹继承和发扬周敦颐、二程体用一源思想,既突出体用的同源与无间,又强调体用的不同,并将其贯穿于对《论语》“仁”的体用诠释之中。一方面,他分别体用释仁,强调仁是体,其逻辑理路为:性是未发,仁是性,仁是未发,未发为体,仁是体;情是已发,爱是情,爱是已发,已发为用,爱是用。仁作为体,与为用之爱层次有别。另一方面,他强调仁兼体用,突出仁之体用不离,“全德之仁”统体用,“专言”之仁兼体用。朱熹以体用一源思想进行仁的体用诠释,既驳斥了二氏“体用殊绝”之截然两分体用的思想,警惕了其不良影响,也对玄学以无为本的本体论进行了回应,彰显出坚定的儒学立场和现实关怀,推动了理学的全面建构。

Inheriting Zhou Dunyi,Cheng Yi and Cheng Hao’s ideas,Chu Hsi advocates that fundamental structure and practical use are of the same source.Considering that the two are inseparable but different at the same time,he applies this theory in the whole interpretation of Ren(Virute)in the The Analects of Confucius.On the one hand,he separates fundamental structure and practical use in interpreting Ren(Virute),treating Virtue as the fundamental structure.He follows the logic that Virtue is nature,since nature is not emitted,Virtue is not emitted either;nature is a fundamental structure,the part that is not emitted is a fundamental structure;therefore,Virtue is a fundamental structure.Emotion is emitted,since love is emotion,love is emitted,too;emotion is practical use;thus,love is of practical use.Virtue is different from love,since the former is a fundamental structure while the latter is of practical use.On the other hand,he emphasizes that Virtue integrates both fundamental structure and practical use in both all-round narration as well as special narration of Virtue.Chu Hsi’s interpretation of virtue from the perspective of integrating fundamental structure and practical use guards off the adverse effect of separating the two and runs against the ontological view of taking non-action as fundamental in metaphysics,showing his firm support of Confucianism and realistic concern;therefore,promoting the comprehensive construction of Neo-Confucianism.