論二程之思想史地位與其論述所產生之哲學導引

Discussions on the Significance of the Philosophy of Cheng Hao and Cheng Yi and Their Status in History

本文闡論程明道、程伊川二人之思想，與其所開創之學術傳統，主要之著眼，在於說明「理學」作為「宋學」之一種形態，及其所建構之儒學特質。而非僅以「一般儒學」，或「一般哲學」之觀點，加以評析。蓋因宋明「理學」，相較於先秦與漢唐之儒學，最大之差異，在於「理學」之核心理念，係以一種經由重要之思想家所開創之具有「實踐性」之「性理之學」，涵括一切傳統儒學之內容，以之作為理論上，人人可經由其所展示之路徑，達至儒家「窮理盡性」之理想之方式。本文論述二程之學之所以能樹立「理學」之傳統，關鍵之點，在於說明：「理學」之逐漸發展成為儒學之一種形態，雖不限於義理，「義理」實為其哲學思惟之導引；無「義理」義之核心思想，與其作為「進修之術」之「實踐方法」，則徒有哲學理論之建構，亦將不成其為「理學」。二程於思想史上之特殊地位，蓋由是確立。而正因「理學」之核心本質，乃屬一種「義理」之學，故其發展，亦須有「義理」形態之效應，乃始得以真正延續。故二程之外，不能不論及程門之流衍。至於其後，朱子依伊川之「性、心分別」說所進行之整合與其完成之系統，與陸象山所自成說與明道之關係，二者所顯示之關連意義，亦屬切要，皆為本文所關切。本文最終並分就「思想史」與「學術史」兩方面，總結明道、伊川二人對於後世之影響。

In this article the author provides a detailed analysis of the philosophical systems which were initiated by Cheng Hao (程顥，1032-1085) and Cheng Yi (程頤，1033-1107), and to identify the two different pioneering academic traditions which were independently created and shaped by the two philosophers. This research therefore involves the study of the historical process of Neo-Confucianism, and the study of the significance of the philosophical systems developed by the Cheng brothers. The research of this article also comprises a comprehensive survey of the formation of the Cheng-Zhu (程朱) school and its comparison with that of the Lu-Wang (陸王) school.