程頤的工夫論

Abstract

‘Ju-Jing居敬’and ‘Qiong-Li窮理’ are two key elements of Cheng-Yi程頤`s practical theory. He thought that every human being has no difference with moral saints in light of human nature, but the mind containing ‘nature of matter 氣質之性’ can easily be confused by external objects. Therefore, first of all, we should control our mind if we want to be a saint. That is why Cheng-Yi so strongly emphasized ‘controlling one`s mind’, namely Jing敬. On the other hand, ‘Qiong-Li窮理’ means ‘deliberation about Li理’ ,Cheng-Yi derived it from the ‘to study the underlying principle to acquire knowledge格物致知’ chapter of the Great Learning. It doesn`t mean deliberations on a pure knowledge, but it means moral practices in our ordinary life. Cheng-Yi argues that this practice can raise our moral character and put us close to saint. Cheng-Yi describe the above two concepts as phrases ‘developing one`s character needs Jing敬’(涵養須用敬) and ‘to practice is to widen knowledge’ (進學則在致知) . That is, Ju-Jing居敬 is needed to control inner confusions caused by external objects and Qiong-Li窮理 to make right decision. These two concepts of practical theory are not separable. So I`d like to elucidate about these concepts and each would have two parts. At first, about Ju-Jing居敬, I`ll dissert why Ju-Jing居敬 become an issue, and secondly introduce the contents of Ju-Jing居敬. Next, the key point of Qiong-Li窮理 is ‘to study the underlying principle to acquire knowledge格物致知’, So to understand Qiong-Li窮理, I`ll argue about Chi-zhi致知and Ge-Wu格物of theGreat Learning as a basis of Qiong-Li窮理.