宋代道學中「真實無妄」之「誠」析論

A Study of 'Cheng' by the Meaning of 'Zhen Shi Wu Wang' in Song Dao Xue

「誠」乃朱子學之重要概念之一。周敦頤、張載、二程、朱子等人皆將「誠」作為形容「聖人」、「理」之本質的概念，或將之視為道德之所以成立的基礎，故對之非常重視。雖然如此，但在歷來的研究中，被視為道學思想之特色的，並非著重在「誠」；而是在提倡「敬」。研究朱子學時，探討的對象多偏向於「敬」，而未充分地闡明朱子學何以特別注重「誠」的真正理由。當然，誠如眾所皆知的，「誠」自《禮記．中庸篇》或《孟子》等古代儒家典籍中 ，已是一被重視的德目，並非由宋代理學家首次提倡。就該層意義而言，吾人可以說：理學注重「誠」，乃在繼承、發展古代儒家思想。不過，道學所謂的「誠」，亦非古代儒家思想中「誠」之翻版。因宋代理學中，「誠」之第一要義乃是「真實無妄」，此與古代儒家思想所謂的「誠」有所不同。可以說宋代理學所理解的「誠」，是與古代儒家不同、嶄新、獨特的「誠」。而在此種新義上，「誠」堪稱宋代理學思想之必要概念，宋代理學亦相當重視「誠」。因此，本文將以程、朱對「誠」所下的定義─「真實無妄」作為線索，而來探討理學所以重視「誠」的真義。

Cheng is one of the most important concepts of Zhu Xi's scholarship. All of Zhou Dunyi, Zhang Zai, Cheng yi, Cheng Hao, and Zhu Xi venerated 'cheng' (誠) as a concept to illuminate the nature of 'sage' and 'li' (理) , or a base to improve morality. Nevertheless, what has consistently regarded as the distinguishing feather of 'Tao xue' is 'jing', not 'cheng.' In most researches on Zhu Xi, they have been partially to explore the idea of 'jing', but have not clarified why the scholarship of Zhu Xi especially esteemed 'jing' As everybody knows, 'cheng' has been a moral character highly venerated by the chapter of 'Zhong Yong' inLichi and Mengzi. It is not neo-Confucian philosophers who fist advocated 'cheng.' Therefore, we can say that the veneration of 'cheng' by neo-Confucianism is to inherit and develop ancient Confucian teachings. What is called 'cheng' in Dao Xue, however, is not the reprint of ancient Confucianism. It's different from ancient Confucianism because the most important meaning of 'cheng' in Dao Xue is 'Zhen Shi Wu Wang' (真實無妄) , an original and distinctive idea. To the extent of uniqueness, 'cheng' is an essential concept in Song neo- Confuciansim, which highly esteemed it. Consequently, based on the meaning of 'cheng'— 'Zhen Shi Wu Wang'—defined by Cheng Yi and Cheng Hao, my article will examine why neo-Confucianism highly valued the idea of 'cheng.'.