| 二程理学对道家思想之出入 |
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| 引用本文：（中国台湾）曾春海.二程理学对道家思想之出入[J].湖南大学学报社会科学版,2014,(1):20-26 |
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| 中文摘要:二程虽出入老、释，却辟佛而较不辟老。二程的形上学、心性修养工夫受到道家思想的深刻启发，吸收了不少道家所提出的哲学性问题、概念范畴、思辨方法，转化成儒家思想而创造出其理学思想的新面貌。例如：二程常说的“天理”一辞源出于《庄子》，庄子视“天理”为事物存在和活动所依循的内在理律、自然之理，二程更进一步地转折成人性所天赋的道德原理，建构出仁爱的道德形上学，程明道“以天地万物为一体”的论述，显然受庄子“道通为一”、“与天地并生，与万物为一”的命题所启发。程伊川“物物皆有理”的形上思想受庄子“万物殊理”的启发。然而，二程也有和道家不同处，例如庄子教人安时处顺来安命，程伊川认为义命或德命优位于自然的运命，二程以道德人格之培义为教育目标，与道家存在着显著的差异。 |
| 中文关键词:程颢 程颐 老子 庄子 天理 仁爱 万物一体 |
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| The Difference between Cheng Brothers' Lixue towards Taoism |
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| Abstract:the Cheng Bothers (Cheng Yi and Cheng Hao) of Sung Dynasty were familiar with Taoism and Buddhism, both rejected Buddhism, but not Taoism. The metaphysics and methodology of character cultivation of both were deeply influenced by the Taoist thoughts. Actually, they both integrated some basic elements in Taoism into their own Neo-Confucianism, and create a new look of their lixue. For example, “tian-li” originally came from the Book of Chuang-Zhu, Chuang zhu took it as an innate law of nature or natural principles according to which the existence and movement of all things follow, the Cheng brothers went further to transform it into the moral principles that human beings should follow. Both Cheng brothers think that cultivating moral character is the chief aim of education, and this is an obvious distinction from Taoism. |
| keywords:Cheng Yi Cheng Hao Lao Tzu Chuang Tzu Tien-li Ren-ai Unity of all things |
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