程伊川「義理」概念之實踐性展開──以「集義養氣」詮釋中的天人思想為視點

The Practical Significance of Cheng Yi’s Conceptof“Yi and Li”: Interpreting“Cultivation of Qiand Accumulation of Yi”from the Perspectiveof the Heaven-Man Relationship

本文以朱子認同程伊川「不認義理為不仁」一段話作為問題意識開端，試圖透過對伊川義理的實踐性還原以鋪展伊川義理概念之深層意涵。因此筆者首先自問人為什麼不認義理就是不仁？此處所言義理是在什麼立場下與仁有關？如果與仁有關；義與理又是怎樣的邏輯關係而形成其道德實踐上的價值？針對以上諸問，本文一方面從縱貫面針對孔孟對「義」概念的解讀，從而釐清仁與義在孔孟思想中所具有之定位，另一方面在此基礎下，筆者橫向地就伊川理學背景，也就是周敦頤、張載、明道等師友言說中進行探究，繼而在這些宋代儒學建構過程線索中，找到伊川繼承先秦仁義思想特色與轉進軌跡。透過以上二階段之爬梳，本文聚焦伊川對孟子集義養氣之詮釋形式，試圖在其言說中看到伊川天人思想的特色。也就是說，即便伊川強調理一分殊而形成日後朱子理氣論之重要發展，但在宇宙論視野下，伊川思維結構中亦可能與周敦頤、張載一樣具有《管子》天仁地義思維模式之可能。因此筆者第四節中以「天仁地義」視野，試圖透視伊川義理概念在天仁之普遍性原則下，如何開展出一套地義之個體化原則。而此研究成果，將可回應韋政通先生質疑明道仁學消融主客關係從而學理上缺乏犧牲承擔、捨身取義之實踐問題。同時透過此次研究，我們發現到伊川所強調的義理概念的確能夠成為補充詮釋明道仁學道德實踐力之關鍵因素。此成果對於近年筆者探討「中正仁義」定止工夫之際，給予完整而厚實之系統連結。

Zhu Xi, remarkably, approved of Cheng Yi’s saying,“it is considerednot benevolent（仁,“ren”）if one does not acknowledge justice (義,“yi”)and reason (理,“li”).”The purpose of this paper is to understand theiragreement by explicating the deeper meaning of Cheng Yi’s concept of“yiand li”by reflecting on the practical aspects of this concept. Why is it notconsidered benevolent if one did not acknowledge yi and li？What sort of yiand li relates to ren? And finally, in their relation to ren, how do yi and lirelate to one another to be morally significant?This paper will first interpret the notion of yi in Confucius and Mencius toclarify its relation to ren. Then, on this basis, it will examine the sayings ofCheng Yi’s neo-Confucian comtemporaries, in particular, the arguments ofZhou Dun-Yi, Zhang Zai, Cheng Hao, and Cheng Yi’s other teachers andfriends. The purpose is to clarify, in the larger context of the development ofneo-Confucianism, what Cheng Yi inherited from Pre-Qin thought on ren andyi, and what he transformed and elaborated.After the above preparation, this paper will discuss Cheng Yi’sinterpretation of Mencius’“cultivation of qi（氣,“energy”）and theaccumulation of yi”because the peculiarity of Cheng Yi’s theory of theHeaven-Man relationship comes to light in that interpretation. In other words,although Cheng Yi emphasized one principle with many manifestations whichinfluenced the development of Zhu Xi’s doctrine of li and qi, from theperspective of cosmology, Cheng Yi’s framework, like Zhou Dun-Yi andZhang Zai, also contains the potential of thinking Heaven as benevolent andhumans as having the character of yi (i.e. the idea in Guanzi). Section four thusentertains this possibility and explores how Cheng Yi’s concept of“yi and li”can be articulated in terms of actualizing an individual principle of yi on earthwith the universal principle of ren in Heaven in the background.The results of this study can address Wei Zheng-Tong’s critique thatCheng Hao’s doctrine of benevolence, in cancelling the subject-objectrelationship, neglects the practical question of when to sacrifice one’s life forthe sake of yi. At the same time,“yi and li”in Cheng Yi crucially supplementsand strengthens the understanding of how Cheng Hao’s doctrine of ren iseffective as moral practice. This result provides the pivotal link that shows thesystematic coherence of the samadhi skills“zhong-zheng（中正,“moderation”）,ren, and yi.”