論程明道識仁言說之實踐性義涵：「中正而誠」視野下之還原與展開

Abstract

筆者為了展開明道識仁言說之實踐義涵，認為有必要在既有「仁者不憂」解釋系統下，開展出另一種參考系統以緩和體用論與相偶論間的立場衝突。因為即便明道「切脈最可體仁」、「觀雞雛」等教法有其親切之處，不過此種教法仍然無法形成一套可以操作之開放系統。於是本文試圖在既有圓教解釋系統之外，建構明道仁學中本然具足卻論述不足之「由誠顯仁」實踐系統。鑑此，本文以〈識仁篇〉為視角，探討由誠顯仁實踐邏輯中「反身」的義涵。而就分析結果，「反身」應該與《孟子》或《中庸》文本中「明善」概念有關，於是在此思維脈絡下，《大學》誠意正心修身概念正好提供本文探討反身而誠之際解決問題之線索。也就是說，筆者透過陽明之解釋，找到去人欲存天理之實際指導，而此思維接引了「反身而誠」轉向「中正而誠」的宋代式展開。至於明道是否與伊川一樣具有中正而誠工夫實踐邏輯？筆者透過拙著對周敦頤、張載中正觀之研究成果，發現明道的誠敬或者反身而誠概念都隱含著中正概念存在。因此本文最後總結，中正而誠以顯仁的實踐邏輯，確實是明道論仁過程中支撐仁學的重要實踐系統。而我們也藉此可以更清楚看出，明道強調仁者樂天知命背後，確實有此系統以完遂其圓教系統的普遍指導。

To unfold the implementation meaning of argumentation in Comprehending Benevolence of Cheng Ming-Dao, the author thought it was necessary to develop another reference system to alleviate standpoint conflicts between substance-function theory and antithesis theory under the existing interpretation system of ＂the humane are not worried.＂ Although ＂feeling one`s pulses can best realize benevolence＂ and ＂observing chicks,＂ the teaching methods of Ming-Dao, were decent, they still could not form an operable public system. As a result, the study attempted to construct the implementation system of ＂showing benevolence with sincerity＂ that was naturally sufficient but did not contain adequate discussions in Ming-Dao`s theory of benevolence in addition to the existing interpretation system of the perfect teaching. In view of this, the study probed into the meaning of ＂self-reflection＂ in the implementation logic of showing benevolence with sincerity from the perspective of ＂Comprehending Benevolence.＂ Based on the results of the analysis, ＂self-reflection＂ should be related to the concept of ＂illuminating goodness＂ in the texts of Mengzi or The Doctrine of the Mean. Therefore, under the context of the thought, the concept of being sincere, maintaining a true heart and cultivating one`s moral character in The Great Learning provided the study a clue to solving issues while conducting self-reflection to achieve sincerity. In other words, the author found the practical guidance for the principle of eliminating human desire and upholding justice of nature, and the thought unfolded transfer from ＂achieving sincerity by self-reflection＂ to ＂achieving sincerity by moderation＂ in the Song Dynasty. Did Ming-Dao have the same implementation logic of the skill of achieving sincerity by moderation with Master Yichuan? Through research results compiled in her publications about viewpoints on moderation of Zhou Dun-Yi and Zhang Zai, the author found that the concept of respect or achieving sincere by self-reflection proposed by Ming-Dao implied the existence of the concept of moderation. Therefore, the study concluded that the implementation logic of achieving sincerity by moderation to show benevolence was certainly an important implementation system supporting the theory of benevolence when Ming-Dao discussed benevolence. Moreover, we can see more clearly that behind the principle of the humane who are optimistic and content with what ones which Ming-Dao emphasized, the system surely existed to accomplish the universal guidance for the system of the perfect teaching.