张载“为天地立心”释义
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摘要
张载"为天地立心"是"四为"中最根本的一句。"天地之心"是指天地"意之所向",即天地生物之心,亦即人心、仁心、天德良知;"为天地立心",即儒者应该肩负起为社会确立以善为核心的道德文化价值的历史使命。往哲先贤所努力倡扬的"仁民爱物""天下为公""明德至善""民胞物与"等,都是"为天地立心"。"为天地立心"是一种实学,需要人们努力担当起呼唤道德自觉和社会良知的历史责任。
"Holding the conscience between the heaven and the earth" is the most basic line of the Four Lines of Hengqu. "The conscience between the heaven and the earth", as proposed by Zhang Zai, refers to the direction of the will of the heaven and the earth, including the conscience of the heaven and the earth and living things, the conscience of people, kindheartedness and the conscience of heaven. "Holding the conscience between the heaven and the earth" means that the Confucians should shoulder the historical commitment of establishing the culture and moral values of placing goodness at the core of the society; "loving the people and the properties", "the whole world is one community", "reaching perfection with morality" and " the universal love", advocated by the ancient sages, are also contents of " holding the conscience between the heaven and the earth". It is a practical science which requires that people should make great effort to respond to the historical commitment of moral conscientiousness and social conscious.
"Holding the conscience between the heaven and the earth" is the most basic line of the Four Lines of Hengqu. "The conscience between the heaven and the earth", as proposed by Zhang Zai, refers to the direction of the will of the heaven and the earth, including the conscience of the heaven and the earth and living things, the conscience of people, kindheartedness and the conscience of heaven. "Holding the conscience between the heaven and the earth" means that the Confucians should shoulder the historical commitment of establishing the culture and moral values of placing goodness at the core of the society; "loving the people and the properties", "the whole world is one community", "reaching perfection with morality" and " the universal love", advocated by the ancient sages, are also contents of " holding the conscience between the heaven and the earth". It is a practical science which requires that people should make great effort to respond to the historical commitment of moral conscientiousness and social conscious.
引文
[1] 冯从吾.冯从吾集[M].西安:西北大学出版社,2015.
[2] 冯友兰.中国现代哲学史[M].广州:广东人民出版社,1999.
[3] 真德秀.西山读书记[M]//景印文渊阁四库全书(第706册).台北:台湾商务印书馆,1986.
[4] 李幼武.宋名臣言行录外集[M]//景印文渊阁四库全书(第449 册).台北:台湾商务印书馆,1986.
[5] 黄震.黄氏日抄[M]//景印文渊阁四库全书(第708册).台北:台湾商务印书馆,1986.
[6] 张岱年.试谈“横渠四句”[J].中国文化研究,1997,春之卷:2.
[7] 张载.张载集[M].北京:中华书局,1978.
[8] 高亨.周易大传今注[M].济南:齐鲁书社,1998.
[9] 苏轼.东坡易传[M].上海:上海古籍出版社,1989.
[10] 程颢,程颐.二程集[M].北京:中华书局,1981.
[11] 张载.张子全书[M].西安:西北大学出版社,2015.
[12] 马一浮.马一浮集[M].杭州:浙江古籍出版社,浙江教育出版社,1996.
[13] 朱杰人.朱子全书(修订版)(第13册)[M].上海:上海古籍出版社,合肥:安徽教育出版社,2010.
[14] 黎靖德.朱子语类 [M].北京:中华书局,1986.
[15] 李颙.李颙集[M].西安:西北大学出版社,2015.
[16] 江永.近思录集释[M].上海:上海书店,1987.
[17] 李修生.全元文(第3册)[M].南京:江苏古籍出版社,2004.
[18] 罗洪先.罗洪先集 [M].南京:凤凰出版社,2007.
[19] 顾宪成.泾皋藏稿[M].光绪二十年刻本.
[20] 王美凤.关学史文献辑校[M].西安:西北大学出版社,2015.
(1)马自强,字体乾,号乾庵,谥文庄,陕西同州人。明嘉靖癸丑年间进士及第,选庶常授检讨,充经筵讲官,纂修《肃宗实录》,升国子祭酒。
[2] 冯友兰.中国现代哲学史[M].广州:广东人民出版社,1999.
[3] 真德秀.西山读书记[M]//景印文渊阁四库全书(第706册).台北:台湾商务印书馆,1986.
[4] 李幼武.宋名臣言行录外集[M]//景印文渊阁四库全书(第449 册).台北:台湾商务印书馆,1986.
[5] 黄震.黄氏日抄[M]//景印文渊阁四库全书(第708册).台北:台湾商务印书馆,1986.
[6] 张岱年.试谈“横渠四句”[J].中国文化研究,1997,春之卷:2.
[7] 张载.张载集[M].北京:中华书局,1978.
[8] 高亨.周易大传今注[M].济南:齐鲁书社,1998.
[9] 苏轼.东坡易传[M].上海:上海古籍出版社,1989.
[10] 程颢,程颐.二程集[M].北京:中华书局,1981.
[11] 张载.张子全书[M].西安:西北大学出版社,2015.
[12] 马一浮.马一浮集[M].杭州:浙江古籍出版社,浙江教育出版社,1996.
[13] 朱杰人.朱子全书(修订版)(第13册)[M].上海:上海古籍出版社,合肥:安徽教育出版社,2010.
[14] 黎靖德.朱子语类 [M].北京:中华书局,1986.
[15] 李颙.李颙集[M].西安:西北大学出版社,2015.
[16] 江永.近思录集释[M].上海:上海书店,1987.
[17] 李修生.全元文(第3册)[M].南京:江苏古籍出版社,2004.
[18] 罗洪先.罗洪先集 [M].南京:凤凰出版社,2007.
[19] 顾宪成.泾皋藏稿[M].光绪二十年刻本.
[20] 王美凤.关学史文献辑校[M].西安:西北大学出版社,2015.
(1)马自强,字体乾,号乾庵,谥文庄,陕西同州人。明嘉靖癸丑年间进士及第,选庶常授检讨,充经筵讲官,纂修《肃宗实录》,升国子祭酒。