进德修业出自《易传·乾·文言》，是儒家人生论与德性论的重要命题。本文结合二程与朱熹的论述，围绕"涵养德性"这一核心，说明进德修业何以把心上修养与事上践履打通，何以成为朱熹在教育实践中所提倡的精神，以及它在志于学为圣贤、走向圣贤境域中的枢纽作用。文章认为，进德修业不是两件事，而是一条路：从涵养德性入手，经过格物致知、诚意正心、修身齐家，再到治国平天下，最终使人格在日用中活泼泼地成就起来。 Jinde xiuye (进德修业, advancing virtue and cultivating conduct) originates in the Wenyan Zhuan (文言传, Commentary on the Words) on the Qian Gua (乾卦, Qian Hexagram) of the Zhouyi (周易, Book of Changes), and stands as a central proposition in the Confucian philosophy of life and moral character. Drawing on the writings of the Cheng Brothers and Zhu Xi (朱熹, Zhu Xi), and centering on hanyang dexing (涵养德性, nurturing moral character), this paper explains how jinde xiuye integrates inner cultivation with outer practice, why it became the spirit Zhu Xi advocated in his ...

The Cheng brothers and Zhu Xi construct a complete Neo-Confucian practice system for "learning to become a sage" by centering on the "cultivation of moral character" and integrating all eight items of the Great Learning. Far from isolated quietude, this cultivation is a gradual process intertwined with cognitive inquiry and practical engagement. This article systematically reveals its logical structure as the thread running through the way of the sage—from cognitive foundation and inner realization to political extension and the ultimate realm of bringing peace to the world—and its implications for contemporary global governance.

二程与朱熹将 "涵养德性" 视为成就圣贤之道的核心工夫。程颐立 "涵养须用敬，进学则在致知" 为学圣纲领，朱熹进而以 "居敬穷理" 贯通《大学》格物、致知、诚意、正心、修身、齐家、治国、平天下全部条目。以 "学为圣贤" 为标的，德性涵养并非孤立的内心静坐，而是与穷理认知、经世实践双向交织的渐进过程：它是格物穷理的主体条件，是诚意正心的落实处，是修己内圣的根本指向，也是安人外王的本源依据。二程、朱熹通过对《大学》八条目的理学重构，将涵养德性锚定为变化气质、下学上达、终至 "与理为一" 的底层工夫，并以 "絜矩之道" 将传统 "平天下" 转化为基于德性感化的公共治理法则。 The Cheng brothers (Cheng Hao, Cheng Yi程颢，程颐) and Zhu Xi, leading Neo Confucian thinkers of the Song dynasty, regarded cultivating virtue as the core spiritual praxis on the path to sagehood. Cheng Yi formulated the maxim "Cultivation requires reverence; learning lies in the extension of knowledge" as the guiding principle for pursuing sagehood. Zhu Xi further integrated the doctrine of "maintaining reverence and probing princip...

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...

Analyzing Zhu Xi’s virtue-ethical system centered on “cultivating virtue as the foundation,” this tag explores how he inherited the Cheng brothers’ legacy and reinterpreted the Great Learning to establish virtue cultivation as the fundamental principle linking heavenly principle, human nature, governance, and daily practice, completing the Neo-Confucian reconstruction of the Confucian virtue tradition. Delving into the Cheng brothers’ canonical judgment that the Great Learning is “the gate of entering virtue for beginners,” this tag unpacks its dual implications for the ordered sequence of learning and the threshold from natural to moral life, laying the classical and academic foundations for Zhu Xi’s “cultivating virtue as the foundation.” Showing how Zhu Xi provided unshakable ontological and practical support for cultivating virtue through concepts such as “nature is principle&rdq...