本文主要關切儒家的工夫論的問題，即儒家的工夫論能不能有系統性的論述，或是系統性的呈現其全貌。歷來學界對於儒家的工夫論討論並不少，但對於儒家的工夫論究竟能否有系統的論述，則是不易見。本文認為牟宗三先生的逆覺體證之工夫實際上展示出儒家的工夫論可以有一系統的論述，本文稱為逆覺體證的工夫程序之觀念，此觀念表示出牟先生的逆覺體證之工夫可以有不同的階段性，此階段性是有一系統性的論述可以層層轉進而展開。其次，本文以陽明學儒者的工夫為例，進而認為逆覺體證之工夫程序能夠回應陽明學儒者的工夫論之價值或問題，其中以王龍溪、羅近溪、聶雙江三位儒者的工夫思想作為主要的討論對象。最後，本文亦透過儒家工夫論回應西方的內在論之討論，亦見出儒家的道德意識內在論能夠避免威廉斯的內在論與柯思嘉的內在論之問題。;This thesis focuses on the issue ofmoral cultivation in Confucianism, specifically whether Confucian moral cultivation theory can be systematically expounded or presented in its entirety. While there have been numerous discussions on Confucian moral cultivation theory, it is rare to find elaborations on whether Confucian moral cultivation theory could be systematically organized. In this thesis I argue that Mou Zongsan′s concept of "ni-chueh-ti-jeng" in moral cultivation actually demonstrates that Confucian moral cultivation theory can be systematically expounded. I call it the idea of the procedure of "ni-chueh-ti-jeng," which suggests that Mou Zongsan′s moral cultivation theory can progress through different stages in a systematic manner, with each stage building upon the previous one.
Furthermore, I employ the procedure theory to some Confucian scholars in the Yangming school as an example of its usefulness and contends that the procedure of " ni-chueh-ti-jeng " can evaluate the significance and controversy raised by Yangming school scholars in their moral cultivation theory. In particular, I discusses the thoughts on moral cultivation of Wang Longxi, Luo Jinxi, and Nieh Shuangchiang as examples .
Lastly, I also employs Confucian cultivation theory in response to the discussion on Western theories of internalism, thereby highlighting how Confucian moral consciousness internalism can avoid the problems associated with Williams′ and Korsgaard′s theories of internalism.
