【新民学馆】
汤之盘铭曰:“苟日新，日日新，又日新。”康诰曰:“作新民。”
The "Sage and Worthy Demeanor" (shengxian qixiang, 圣贤气象, the holistic personal bearing of a morally perfected person) is a core category in Song Ming Neo Confucianism, referring to the holistic personal bearing that a moral subject, through prolonged practical cultivation (gongfu, 工夫, the concrete practice of moral self-cultivation), nourishes inwardly and manifests outwardly. The Northern Song Cheng brothers (Cheng Hao and Cheng Yi) first elevated "Sage and Worthy Demeanor" as the ultimate aim of learning, and the Southern Song scholar Zhu Xi, together with Lü Zuqian, compiled Reflections on Things at Hand (Jinsi lu, 近思录, a seminal anthology of Northern Song Neo Confucian teachings), dedicating a chapter to "Sage and Worthy Demeanor." They further employed the Eight Items (batiao, 八条目, the eight stages of moral cultivation in the Great Learning) of the Great Learning (Daxue, 大学, one of the Four Books, a core Confucian c...
"圣贤气象"是宋明理学中一个极具特色的道德修养命题。二程首倡"观圣贤气象"，朱熹承其绪而拓展之，将"圣贤气象"与《大学》八条目（格物、致知、诚意、正心、修身、齐家、治国、平天下）的践履次第相贯通，构建了一套从"学为圣贤"到"成就圣贤气象"的完整修养体系。钱穆在《朱子新学案》中以"实学"精神重构朱子学，指出"圣贤气象"绝非悬空想象的审美境界，而是必须通过切实工夫、步步践履方能达至的人格成就。本文以"学为圣贤"为锚点，以达至圣贤道德修养境域为目标，沿《大学》八条目次第展开，深度解析"圣贤气象"的义理内涵、修养路径与当代价值，回答"何以是圣贤气象"与"如何成就圣贤气象"两个根本问题。 The "Sage-Like Persona" (shengxian qixiang, 圣贤气象, the moral bearing and spiritual aura of sages and worthies) is a distinctive proposition of moral cultivation in Song-Ming Neo-Confucianism (Song-Ming Lixue, 宋明理学, the School of Principle that flourished from the Song through the Ming dynasty). The Cheng brothers (Ercheng, 二程, Cheng Hao and Cheng Yi) first advocated "observing the Sage-Like Persona" ...
“圣贤气象”四字，听起来高远，却最容易被人误会成一种好看的光景。本文从二程与朱熹的原始论述出发，结合钱穆《朱子新学案》的提醒，指出圣贤气象并非供人悬想的人格画像，而是从格物致知、诚意正心、修身齐家、治国平天下的一路实做中自然透出的德性光辉。文章尽力用浅近语言，说明气象是什么、何以不能空想、又该怎样在日用常行中一步步养成。 The phrase “the moral spiritual aura of sages” (shengxian qixiang 圣贤气象) sounds lofty, yet it is most easily mistaken for a pleasing spectacle. This paper begins with the original discussions of the Cheng brothers and Zhu Xi, and draws on Qian Mu’s reminders in A New Study of Zhu Xi (Zhuzi xinxue’an 朱子新学案) to argue that the moral spiritual aura of sages is not a portrait held up for idle contemplation. Rather, it is the radiance of virtue that naturally shines through from a path of concrete practice—investigating things to extend knowledge, making the will sincere, rectifying the mind, cultivating oneself, ...
"圣贤气象" 是宋明理学的核心范畴，指道德主体经由长期践履工夫，充养于内而流形于外的整体人格风范。北宋二程首次将其标举为为学旨归，南宋朱熹、吕祖谦合编《近思录》专设 "圣贤气象" 卷，并以《大学》八条目为成圣成贤的完整践履次第，构建了从穷理存心到平治天下的下学上达路径。近代钱穆在《朱子新学案》中摒弃后世对圣贤气象的玄虚化解读，重构了程朱圣贤学的实学品格：强调圣贤非生知安行，必由实地工夫积累而成；气象并非悬空体悟，而是德行践履的自然外化。本文采用原典读法、学案分析法、伦理阐释法，逐层剖析格物致知、诚意正心、修身齐家、治国理政、平天下的进德修业逻辑，揭示圣贤气象从初步养成、分层拓展到终极圆融的演进机制。研究认为：程朱以八条目为阶梯，搭建了内圣 — 外王 — 境界贯通的修养体系；圣贤气象的本质是天理流行的人格化呈现；这一理论不仅是传统儒家道德哲学的精华，更能为当代公民道德建设、全球治理伦理构建提供重要思想资源。"Sage-like demeanor" (shengxian qixiang) is a core category of Song-Ming Neo-Confucianism, referring to the integrated personal bearing that a moral subject cultivates internally a...
"圣贤气象"是宋明理学（Song-Ming Lixue, 宋明理学，宋明时期以"理"为核心的儒家哲学流派）中一个极具特色的道德修养命题。二程（Ercheng, 二程，程颢与程颐兄弟）首倡"观圣贤气象"（guan shengxian qixiang, 观圣贤气象，观照与体悟圣贤的道德人格风貌），朱熹（Zhu Xi, 朱熹，南宋理学集大成者）承其绪而拓展之，将"圣贤气象"（shengxian qixiang, 圣贤气象，圣贤所呈现的道德气度与精神风貌）与《大学》（Daxue, 大学，儒家"四书"之一，阐发"三纲领八条目"的修养经典）八条目（ba tiaomu, 八条目，格物、致知、诚意、正心、修身、齐家、治国、平天下的修养次第）的践履次第相贯通，构建了一套从"学为圣贤"（xue wei shengxian, 学为圣贤，以圣贤为目标的道德学习与修养）到"成就圣贤气象"的完整修养体系。钱穆（Qian Mu, 钱穆，二十世纪中国思想史家）在《朱子新学案》（Zhuzi Xinxue'an, 朱子新学案，钱穆研究朱熹学术思想的专著）中以"实学"（shixue, 实学，注重切实践履的学术精神）精神重构朱子学，指出"圣贤气象"绝非悬空想象的审美境界，而是必须通过切实工夫（gongfu, 工夫，道德修养的实践努力）、步步践履方能达至的人格成就。本文以"学为圣贤"为锚点，...
"进德修业"语出《易传·乾·文言》，是儒家人生论与德性论的核心命题之一。这一命题经二程（程颢、程颐）的阐发与朱熹的系统建构，成为宋明理学中贯通"内圣外王"的根本修养工夫。本文以"学为圣贤"为锚点，以达到圣贤的道德修养境域为目标，系统梳理从格物致知、诚意正心、修身齐家，到治国理政、平治天下这一整套践履圣贤之道的进德修业次第。本文深入解析"涵养德性"这一重要命题，回答两个根本性理论问题：其一，进德修业何以能成为儒家的人生论、德性论的重要命题？其二，进德修业何以能成为朱熹在教育实践中所提倡的精神？通过对《二程遗书》《朱文公文集》《朱子语类》以及钱穆《朱子新学案》等文献的深度解读，本文揭示出"进德修业"不仅是一种个人道德修养的方法，更是一套贯通天人、内外、知行的完整生命实践体系，其核心精神在于刚健不息、日新又新，最终指向"人皆可以为尧舜"的圣贤理想。The phrase "advancing virtue and refining undertakings" (jin de xiu ye) originates from the Wenyan Commentary on the Qian hexagram in the Commentary on the Book of Changes (Yizhuan), and stands as one of the core propositions of Confucian ...
【入德之门】
学为圣贤，优游圣贤之域，涵养品德、培育德性的门径
The "Sage and Worthy Demeanor" (shengxian qixiang, 圣贤气象, the holistic personal bearing of a morally perfected person) is a core category in Song Ming Neo Confucianism, referring to the holistic personal bearing that a moral subject, through prolonged practical cultivation (gongfu, 工夫, the concrete practice of moral self-cultivation), nourishes inwardly and manifests outwardly. The Northern Song Cheng brothers (Cheng Hao and Cheng Yi) first elevated "Sage and Worthy Demeanor" as the ultimate aim of learning, and the Southern Song scholar Zhu Xi, together with Lü Zuqian, compiled Reflections on Things at Hand (Jinsi lu, 近思录, a seminal anthology of Northern Song Neo Confucian teachings), dedicating a chapter to "Sage and Worthy Demeanor." They further employed the Eight Items (batiao, 八条目, the eight stages of moral cultivation in the Great Learning) of the Great Learning (Daxue, 大学, one of the Four Books, a core Confucian c...
"圣贤气象"是宋明理学中一个极具特色的道德修养命题。二程首倡"观圣贤气象"，朱熹承其绪而拓展之，将"圣贤气象"与《大学》八条目（格物、致知、诚意、正心、修身、齐家、治国、平天下）的践履次第相贯通，构建了一套从"学为圣贤"到"成就圣贤气象"的完整修养体系。钱穆在《朱子新学案》中以"实学"精神重构朱子学，指出"圣贤气象"绝非悬空想象的审美境界，而是必须通过切实工夫、步步践履方能达至的人格成就。本文以"学为圣贤"为锚点，以达至圣贤道德修养境域为目标，沿《大学》八条目次第展开，深度解析"圣贤气象"的义理内涵、修养路径与当代价值，回答"何以是圣贤气象"与"如何成就圣贤气象"两个根本问题。 The "Sage-Like Persona" (shengxian qixiang, 圣贤气象, the moral bearing and spiritual aura of sages and worthies) is a distinctive proposition of moral cultivation in Song-Ming Neo-Confucianism (Song-Ming Lixue, 宋明理学, the School of Principle that flourished from the Song through the Ming dynasty). The Cheng brothers (Ercheng, 二程, Cheng Hao and Cheng Yi) first advocated "observing the Sage-Like Persona" ...
“圣贤气象”四字，听起来高远，却最容易被人误会成一种好看的光景。本文从二程与朱熹的原始论述出发，结合钱穆《朱子新学案》的提醒，指出圣贤气象并非供人悬想的人格画像，而是从格物致知、诚意正心、修身齐家、治国平天下的一路实做中自然透出的德性光辉。文章尽力用浅近语言，说明气象是什么、何以不能空想、又该怎样在日用常行中一步步养成。 The phrase “the moral spiritual aura of sages” (shengxian qixiang 圣贤气象) sounds lofty, yet it is most easily mistaken for a pleasing spectacle. This paper begins with the original discussions of the Cheng brothers and Zhu Xi, and draws on Qian Mu’s reminders in A New Study of Zhu Xi (Zhuzi xinxue’an 朱子新学案) to argue that the moral spiritual aura of sages is not a portrait held up for idle contemplation. Rather, it is the radiance of virtue that naturally shines through from a path of concrete practice—investigating things to extend knowledge, making the will sincere, rectifying the mind, cultivating oneself, ...
"圣贤气象" 是宋明理学的核心范畴，指道德主体经由长期践履工夫，充养于内而流形于外的整体人格风范。北宋二程首次将其标举为为学旨归，南宋朱熹、吕祖谦合编《近思录》专设 "圣贤气象" 卷，并以《大学》八条目为成圣成贤的完整践履次第，构建了从穷理存心到平治天下的下学上达路径。近代钱穆在《朱子新学案》中摒弃后世对圣贤气象的玄虚化解读，重构了程朱圣贤学的实学品格：强调圣贤非生知安行，必由实地工夫积累而成；气象并非悬空体悟，而是德行践履的自然外化。本文采用原典读法、学案分析法、伦理阐释法，逐层剖析格物致知、诚意正心、修身齐家、治国理政、平天下的进德修业逻辑，揭示圣贤气象从初步养成、分层拓展到终极圆融的演进机制。研究认为：程朱以八条目为阶梯，搭建了内圣 — 外王 — 境界贯通的修养体系；圣贤气象的本质是天理流行的人格化呈现；这一理论不仅是传统儒家道德哲学的精华，更能为当代公民道德建设、全球治理伦理构建提供重要思想资源。"Sage-like demeanor" (shengxian qixiang) is a core category of Song-Ming Neo-Confucianism, referring to the integrated personal bearing that a moral subject cultivates internally a...
"圣贤气象"是宋明理学（Song-Ming Lixue, 宋明理学，宋明时期以"理"为核心的儒家哲学流派）中一个极具特色的道德修养命题。二程（Ercheng, 二程，程颢与程颐兄弟）首倡"观圣贤气象"（guan shengxian qixiang, 观圣贤气象，观照与体悟圣贤的道德人格风貌），朱熹（Zhu Xi, 朱熹，南宋理学集大成者）承其绪而拓展之，将"圣贤气象"（shengxian qixiang, 圣贤气象，圣贤所呈现的道德气度与精神风貌）与《大学》（Daxue, 大学，儒家"四书"之一，阐发"三纲领八条目"的修养经典）八条目（ba tiaomu, 八条目，格物、致知、诚意、正心、修身、齐家、治国、平天下的修养次第）的践履次第相贯通，构建了一套从"学为圣贤"（xue wei shengxian, 学为圣贤，以圣贤为目标的道德学习与修养）到"成就圣贤气象"的完整修养体系。钱穆（Qian Mu, 钱穆，二十世纪中国思想史家）在《朱子新学案》（Zhuzi Xinxue'an, 朱子新学案，钱穆研究朱熹学术思想的专著）中以"实学"（shixue, 实学，注重切实践履的学术精神）精神重构朱子学，指出"圣贤气象"绝非悬空想象的审美境界，而是必须通过切实工夫（gongfu, 工夫，道德修养的实践努力）、步步践履方能达至的人格成就。本文以"学为圣贤"为锚点，...
"进德修业"语出《易传·乾·文言》，是儒家人生论与德性论的核心命题之一。这一命题经二程（程颢、程颐）的阐发与朱熹的系统建构，成为宋明理学中贯通"内圣外王"的根本修养工夫。本文以"学为圣贤"为锚点，以达到圣贤的道德修养境域为目标，系统梳理从格物致知、诚意正心、修身齐家，到治国理政、平治天下这一整套践履圣贤之道的进德修业次第。本文深入解析"涵养德性"这一重要命题，回答两个根本性理论问题：其一，进德修业何以能成为儒家的人生论、德性论的重要命题？其二，进德修业何以能成为朱熹在教育实践中所提倡的精神？通过对《二程遗书》《朱文公文集》《朱子语类》以及钱穆《朱子新学案》等文献的深度解读，本文揭示出"进德修业"不仅是一种个人道德修养的方法，更是一套贯通天人、内外、知行的完整生命实践体系，其核心精神在于刚健不息、日新又新，最终指向"人皆可以为尧舜"的圣贤理想。The phrase "advancing virtue and refining undertakings" (jin de xiu ye) originates from the Wenyan Commentary on the Qian hexagram in the Commentary on the Book of Changes (Yizhuan), and stands as one of the core propositions of Confucian ...
【为学之道】
历代圣贤进德修业，学为圣贤的为学之道成就中国学习学之大成
Zhu Xi stands as the great synthesizer and systematizer of Song Neo-Confucian self-cultivation theory (gongfu). His construction of "self-cultivation of virtue" (hanyang dexing) carries forward the Luoyang lineage (Luoxue) of the two Cheng brothers, absorbs the Northern Song discourse on mind-nature cultivation, and responds to two pressing challenges: the scholarly distortions within Southern Song Confucianism and the systematic pressure exerted by Buddhist and Daoist heterodoxies on Confucian mind-nature ethics. Drawing primarily on the Yishu (Surviving Works of the Two Chengs), the Zhuzi Yulei (Classified Conversations of Master Zhu), and the Sishu Zhangju Jizhu (Collected Commentaries on the Four Books), this article clarifies where the two Chengs and Zhu Xi converge and where they diverge. It examines why Zhu Xi insisted on "self-cultivation of virtue" across four dimensions: the ontological logic of his virtue-ethical system, the practica...
朱子是宋代理学涵养工夫的集大成者，其对 “涵养德性” 的理论建构，直接承接二程（程颢、程颐）洛学之绪，整合北宋诸儒心性修养之精蕴，回应南宋儒学内部的学理偏弊，以及佛老异教对儒家心性伦理的系统性挑战。本文以《二程遗书》《朱子语类》《朱文公文集》《四书章句集注》等原典为核心依据，先厘清二程与朱子涵养思想的内在联系与理论分野，再从德性伦理体系的本体逻辑、德性养成的实践阶次、矫正时代学术士风的现实需要，以及辟卫儒家正统、排拒佛释异学的理论使命四大维度，深剖朱子极力高扬 “涵养德性” 的深层动因，阐明其以主敬为贯通核心、兼顾未发已发、耦合涵养致知的完整理论架构，揭示宋代理学涵养工夫从二程开创到朱子成熟的演进逻辑，以及其对儒家道德哲学、传统教育思想的深远奠基价值。 Zhu Xi was the great synthesizer of the Neo Confucian project of moral cultivation in the Song dynasty. His theoretical construction of “nourishing virtuous nature” directly continued the Luoyang school tradition of the Cheng brothers, Cheng Hao and Cheng Yi, integrated the finest insights o...
在儒学发展史上，北宋程颢、程颐兄弟与南宋朱熹（合称 “程朱”）之所以极力凸显 “入德之门” 的重要性，绝非单纯的经典考据选择，而是关乎儒学生死存亡的 “道术重构”。其本质是回应两大核心挑战：在思想层面，重塑儒家义理的形上高度，与佛、道两教争夺中国人的精神主导权；在教育层面，重建由 “初学” 通往 “圣贤” 的道德阶梯，扭转汉唐以来章句训读脱离道德实践的学风。 In the history of Confucianism, the reason why the Northern Song brothers Cheng Hao and Cheng Yi together with the Southern Song’s Zhu Xi (collectively known as the “Cheng-Zhu” school) so vigorously highlighted the importance of the “Gateway to the Virtue Realm of Sagehood ” was by no means a simple choice of classical exegesis; rather, it concerned a “reconstruction of the Way and its arts” that would determine the very survival of Confucianism. Its essence lay in responding to two core challenges: at the intellectual level, to...
As a core theoretical proposition in the practical philosophy of Cheng-Zhu Neo-Confucianism, “Gateway to the Virtue Realm of sagehood ” defines the fundamental starting point of Confucian moral cultivation. The Cheng Brothers regard The Great Learning as the essential entry for novice learners to pursue virtue. Inheriting this doctrinal judgment, Zhu Xi reconstructs the framework of the “Three Fundamental Principles and Eight Practical Articles” articulated in The Great Learning and formulates a hierarchical and progressive system of virtuous cultivation. This cultivation trajectory initiates from the investigation of things and extension of knowledge, advances through the sincerity of volition, rectification of the mind, self-cultivation, and familial regulation, and ultimately culminates in state governance and world pacification. Centered on the sagehood ideal and grounded in the canonical exegeses of The Great Learning by the ...
“入德之门” 是程朱理学工夫论的核心命题，标定了儒家学者道德修养进程的道德起点。二程将《大学》定性为 “初学入德之门”，朱熹承续这一学术判定，通过重构《大学》的 “三纲领八条目”，搭建起由格物致知起始、经由诚意正心与修身齐家、终达治国平天下的完整进德路径。本文以学为圣贤的理想目标为导向，以程朱《大学》诠释的原典为核心依据，结合相关学术研究成果，逐层解析 “入德之门” 的本体内涵、工夫方法及理论意义，阐明其贯通内圣外王的次第逻辑，揭示儒家下学而上达、由初学入门终至圣贤境界的道德修养进程。 The “Gateway to the Virtue Realm of Sagehood ” is a core proposition in the theory of self-cultivation (gongfu) of Cheng-Zhu Neo-Confucianism, marking the virtue starting point of the Confucian process of moral cultivation. The Cheng brothers defined the Confucian Classic The Great Learning as “the gate for beginners to enter the Virtue Realm of Sagehood,” and Zhu Xi inherited this doctrinal judgment. By reconstructin...
【蒙学学馆】
童蒙养正，圣功也，学为圣贤始于童蒙
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【家训学馆】
祖宗殷切叮咛的千年回响，圣贤之道的家道落实
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【甲骨学馆】
一片甲骨惊天下，甲骨文字铸华夏，解密中华文明赓续五千年的文字密钥
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【说文学馆】
一把打开中华文化遗产宝藏的密钥
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【四书学馆】
中国人的成人之道，中国人之所以成为中国人的文化密码
"圣贤气象" 是宋明理学的核心范畴，指道德主体经由长期践履工夫，充养于内而流形于外的整体人格风范。北宋二程首次将其标举为为学旨归，南宋朱熹、吕祖谦合编《近思录》专设 "圣贤气象" 卷，并以《大学》八条目为成圣成贤的完整践履次第，构建了从穷理存心到平治天下的下学上达路径。近代钱穆在《朱子新学案》中摒弃后世对圣贤气象的玄虚化解读，重构了程朱圣贤学的实学品格：强调圣贤非生知安行，必由实地工夫积累而成；气象并非悬空体悟，而是德行践履的自然外化。本文采用原典读法、学案分析法、伦理阐释法，逐层剖析格物致知、诚意正心、修身齐家、治国理政、平天下的进德修业逻辑，揭示圣贤气象从初步养成、分层拓展到终极圆融的演进机制。研究认为：程朱以八条目为阶梯，搭建了内圣 — 外王 — 境界贯通的修养体系；圣贤气象的本质是天理流行的人格化呈现；这一理论不仅是传统儒家道德哲学的精华，更能为当代公民道德建设、全球治理伦理构建提供重要思想资源。"Sage-like demeanor" (shengxian qixiang) is a core category of Song-Ming Neo-Confucianism, referring to the integrated personal bearing that a moral subject cultivates internally a...
Zhu Xi stands as the great synthesizer and systematizer of Song Neo-Confucian self-cultivation theory (gongfu). His construction of "self-cultivation of virtue" (hanyang dexing) carries forward the Luoyang lineage (Luoxue) of the two Cheng brothers, absorbs the Northern Song discourse on mind-nature cultivation, and responds to two pressing challenges: the scholarly distortions within Southern Song Confucianism and the systematic pressure exerted by Buddhist and Daoist heterodoxies on Confucian mind-nature ethics. Drawing primarily on the Yishu (Surviving Works of the Two Chengs), the Zhuzi Yulei (Classified Conversations of Master Zhu), and the Sishu Zhangju Jizhu (Collected Commentaries on the Four Books), this article clarifies where the two Chengs and Zhu Xi converge and where they diverge. It examines why Zhu Xi insisted on "self-cultivation of virtue" across four dimensions: the ontological logic of his virtue-ethical system, the practica...
朱子是宋代理学涵养工夫的集大成者，其对 “涵养德性” 的理论建构，直接承接二程（程颢、程颐）洛学之绪，整合北宋诸儒心性修养之精蕴，回应南宋儒学内部的学理偏弊，以及佛老异教对儒家心性伦理的系统性挑战。本文以《二程遗书》《朱子语类》《朱文公文集》《四书章句集注》等原典为核心依据，先厘清二程与朱子涵养思想的内在联系与理论分野，再从德性伦理体系的本体逻辑、德性养成的实践阶次、矫正时代学术士风的现实需要，以及辟卫儒家正统、排拒佛释异学的理论使命四大维度，深剖朱子极力高扬 “涵养德性” 的深层动因，阐明其以主敬为贯通核心、兼顾未发已发、耦合涵养致知的完整理论架构，揭示宋代理学涵养工夫从二程开创到朱子成熟的演进逻辑，以及其对儒家道德哲学、传统教育思想的深远奠基价值。 Zhu Xi was the great synthesizer of the Neo Confucian project of moral cultivation in the Song dynasty. His theoretical construction of “nourishing virtuous nature” directly continued the Luoyang school tradition of the Cheng brothers, Cheng Hao and Cheng Yi, integrated the finest insights o...
在儒学发展史上，北宋程颢、程颐兄弟与南宋朱熹（合称 “程朱”）之所以极力凸显 “入德之门” 的重要性，绝非单纯的经典考据选择，而是关乎儒学生死存亡的 “道术重构”。其本质是回应两大核心挑战：在思想层面，重塑儒家义理的形上高度，与佛、道两教争夺中国人的精神主导权；在教育层面，重建由 “初学” 通往 “圣贤” 的道德阶梯，扭转汉唐以来章句训读脱离道德实践的学风。 In the history of Confucianism, the reason why the Northern Song brothers Cheng Hao and Cheng Yi together with the Southern Song’s Zhu Xi (collectively known as the “Cheng-Zhu” school) so vigorously highlighted the importance of the “Gateway to the Virtue Realm of Sagehood ” was by no means a simple choice of classical exegesis; rather, it concerned a “reconstruction of the Way and its arts” that would determine the very survival of Confucianism. Its essence lay in responding to two core challenges: at the intellectual level, to...
As a core theoretical proposition in the practical philosophy of Cheng-Zhu Neo-Confucianism, “Gateway to the Virtue Realm of sagehood ” defines the fundamental starting point of Confucian moral cultivation. The Cheng Brothers regard The Great Learning as the essential entry for novice learners to pursue virtue. Inheriting this doctrinal judgment, Zhu Xi reconstructs the framework of the “Three Fundamental Principles and Eight Practical Articles” articulated in The Great Learning and formulates a hierarchical and progressive system of virtuous cultivation. This cultivation trajectory initiates from the investigation of things and extension of knowledge, advances through the sincerity of volition, rectification of the mind, self-cultivation, and familial regulation, and ultimately culminates in state governance and world pacification. Centered on the sagehood ideal and grounded in the canonical exegeses of The Great Learning by the ...
“入德之门” 是程朱理学工夫论的核心命题，标定了儒家学者道德修养进程的道德起点。二程将《大学》定性为 “初学入德之门”，朱熹承续这一学术判定，通过重构《大学》的 “三纲领八条目”，搭建起由格物致知起始、经由诚意正心与修身齐家、终达治国平天下的完整进德路径。本文以学为圣贤的理想目标为导向，以程朱《大学》诠释的原典为核心依据，结合相关学术研究成果，逐层解析 “入德之门” 的本体内涵、工夫方法及理论意义，阐明其贯通内圣外王的次第逻辑，揭示儒家下学而上达、由初学入门终至圣贤境界的道德修养进程。 The “Gateway to the Virtue Realm of Sagehood ” is a core proposition in the theory of self-cultivation (gongfu) of Cheng-Zhu Neo-Confucianism, marking the virtue starting point of the Confucian process of moral cultivation. The Cheng brothers defined the Confucian Classic The Great Learning as “the gate for beginners to enter the Virtue Realm of Sagehood,” and Zhu Xi inherited this doctrinal judgment. By reconstructin...
【五经学馆】
何以奠基教育、政治、伦理的理论基础,塑造文化认同与价值观
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【十三经学馆】
中华文化的根和源头
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【二十四史学馆】
祖宗曾经如何一路走来的智慧启示录昭示我们如何走向未来的路
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【典籍传译计划】
圣贤典籍，祖宗血脉，中华文脉，传承传译，时不我待
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【传承人计划】
祖宗在上，圣贤领航，如何做好中华文化遗产的传承人
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【何以中国】
多元一体的民族与文化何以熔铸成大一统中国的文化密码
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【何以文化】
探索文化何以塑造我们和不同文化的兴衰毁灭的历史启示录
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【何以文明】
人类发展史中探源文明何以形成
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【何以成人】
中国人的成人之道——学以成人，学以成君子，学以成圣贤
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【何以成中国人】
何以成为一个有骨气，有志气，有底气，有血性的中国人
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【何以中华文化】
中华文化何以香火不断，薪火相传的文化基因
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【何以中华文明】
中华文明何以历劫灭而生生不息的文明密码
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【文明互鉴 美美与共】
各美其美 美人之美 美美与共 世界大同
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【天下一家 世界大同】
圣人耐以天下为一家，中国为一人
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我们的使命
传承圣贤之道
传译圣贤典籍
我们的志向
传承圣贤道统
传播圣贤智慧
我们的志业
述而不作，信而好古
古籍今译，典籍英译
终极理想
复归民族自性，建立民族自信,实现民族复兴，天下一家,世界大同
