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    Please use this identifier to cite or link to this item: http://ir.lib.ncu.edu.tw/handle/987654321/64905

    Title: 朱熹及北山三子《大學》詮釋研究;Zhu Xi and Beishan sanzi interpretation of The Great Learning
    Authors: 許玉敏;Hsu,Yu-min
    Contributors: 中國文學系
    Keywords: 朱熹;北山三子;大學;明德;格物致知;誠意正心
    Date: 2014-07-25
    Issue Date: 2014-10-15 14:33:11 (UTC+8)
    Publisher: 國立中央大學
    Abstract: 本文的研究對象是朱熹及北山四先生中的王柏、金履祥與許謙對《大學》的詮釋。為了敘述方便,將王、金、許三人合稱北山三子。現在學界普遍以祖述朱說為北山三子的思想特色,本文的主要寫作目的是要檢討這個說法是否合宜。筆者認為現有的研究成果,大多只注意到朱王金許四人所使用的詞彙與文句十分雷同,而未能釐清這些詞彙與文句所蘊涵的意義是否相同。本文以這四人對《大學》的詮釋為例,說明他們在相似的文句底下,各自表達了不同的思想,不可一概而論。
    ;Wang bo, Jin lüxiang and Xu Qian, who were called Beishan sanzi in this thesis, were three Confucian scholars in the late Song and early Yuan Dynasties. It is said that Beishan sanzi’s theory followed the ideology of Zhu Xi’s theory.However, this statement will be re-examined by studying their annotation of The Great Learning in this thesis.There exists a obvious problem while comparing the theories between Zhu Xi and Beishan sanzi’s by some modern scholars. Usually the comparison was based on the similarity of usage of words without paying more attention on the implication of those words.We know that the homonym and synonym are widely used in Chinese ancient books. It is inappropriate to compare two different theories only based on linguistic matters. Therefore, this thesis proposes evidences that Zhu Xi and Beishan sanzi used similar words to express different thoughts.
    The meaning of Xin(心, heart) in Zhu Xi’s theory is discussed in Chapter 2 and 3, which is started by describing the structure of Xin. In Zhu Xi’ opinion, Xin is formed by Xing(形, form) and Qi(氣, vitality) . Through the analysis of Zhu Xi’s theory on Xin, we learn the Xin can be divided into three levels: Xinzang(心臟, physical heart), Xinzhiguan(心之官, the office of the mind), and Benxin(本心, Root Self). Zhu Xi believes that Benxin belongs to Immetaphysical field, and it is pure and perfect. The efforts of Self-cultivation of Gewu(格物, investigating things) and Zhizhi(致知, extending knowledge) can help us to manifest our Benxin completely. Moreover, Chengyi(誠意, Making the thoughts sincere) can help people to purify their Xinzhiguan.
    However, the comprehension of heart for Beishan sanzi differs from for Zhu Xi. Beishan sanzi believe that the Xin is composed of li(理,principle) and Qi. Thus, there are two contradictory forces existing in human′s Xin. One is called Daoxin(道心, moral mind), which is driven by li. The other is called Renxin(人心, human mind) which is driven by Qi. Because of the confliction of Daoxin and Renxin in one’s Xin, it is necessary to accomplish two steps of works for a scholar . First of all, he needs to distinguish Daoxin from Renxin by understanding what li is. The process of this work is called Gewu and Zhizhi. Second, he has to enforce his behavior to conform li. The process of this work is called Chengyi.
    Beishan sanzi had claimed that their theory followed the ideology of Zhu Xi’s theory. However, according to the analysis above, it is clear that the annotation of The Great Learning between Zhu Xi and Beishan sanzi are different.
    Appears in Collections:[中國文學研究所] 博碩士論文

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