【新民學館】
湯之盤銘曰:“苟日新，日日新，又日新。”康誥曰:“作新民。”
The "Sage and Worthy Demeanor" (shengxian qixiang, 聖賢氣象, 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, 近思錄, a seminal anthology of Northern Song Neo Confucian teachings), dedicating a chapter to "Sage and Worthy Demeanor." They further employed the Eight Items (batiao, 八條目, the eight stages of moral cultivation in the Great Learning) of the Great Learning (Daxue, 大學, one of the Four Books, a core Confucian c...
"聖賢氣象"是宋明理學中一個極具特色的道德修養命題。二程首倡"觀聖賢氣象"，朱熹承其緒而拓展之，將"聖賢氣象"與《大學》八條目（格物、致知、誠意、正心、修身、齊家、治國、平天下）的踐履次第相貫通，構建了一套從"學為聖賢"到"成就聖賢氣象"的完整修養體系。錢穆在《朱子新學案》中以"實學"精神重構朱子學，指出"聖賢氣象"絕非懸空想象的審美境界，而是必須通過切實工夫、步步踐履方能達至的人格成就。本文以"學為聖賢"為錨點，以達至聖賢道德修養境域為目標，沿《大學》八條目次第展開，深度解析"聖賢氣象"的義理內涵、修養路徑與當代價值，回答"何以是聖賢氣象"與"如何成就聖賢氣象"兩個根本問題。 The "Sage-Like Persona" (shengxian qixiang, 聖賢氣象, 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, 宋明理學, 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" ...
“聖賢氣象”四字，聽起來高遠，卻最容易被人誤會成一種好看的光景。本文從二程與朱熹的原始論述出發，結合錢穆《朱子新學案》的提醒，指出聖賢氣象並非供人懸想的人格畫像，而是從格物致知、誠意正心、修身齊家、治國平天下的一路實做中自然透出的德性光輝。文章儘力用淺近語言，說明氣象是什麼、何以不能空想、又該怎樣在日用常行中一步步養成。 The phrase “the moral spiritual aura of sages” (shengxian qixiang 聖賢氣象) 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 朱子新學案) 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, ...
"聖賢氣象" 是宋明理學的核心範疇，指道德主體經由長期踐履工夫，充養於內而流形於外的整體人格風範。北宋二程首次將其標舉為為學旨歸，南宋朱熹、呂祖謙合編《近思錄》專設 "聖賢氣象" 卷，並以《大學》八條目為成聖成賢的完整踐履次第，構建了從窮理存心到平治天下的下學上達路徑。近代錢穆在《朱子新學案》中摒棄後世對聖賢氣象的玄虛化解讀，重構了程朱聖賢學的實學品格：強調聖賢非生知安行，必由實地工夫積累而成；氣象並非懸空體悟，而是德行踐履的自然外化。本文採用原典讀法、學案分析法、倫理闡釋法，逐層剖析格物致知、誠意正心、修身齊家、治國理政、平天下的進德修業邏輯，揭示聖賢氣象從初步養成、分層拓展到終極圓融的演進機制。研究認為：程朱以八條目為階梯，搭建了內聖 — 外王 — 境界貫通的修養體系；聖賢氣象的本質是天理流行的人格化呈現；這一理論不僅是傳統儒家道德哲學的精華，更能為當代公民道德建設、全球治理倫理構建提供重要思想資源。"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...
"聖賢氣象"是宋明理學（Song-Ming Lixue, 宋明理學，宋明時期以"理"為核心的儒家哲學流派）中一個極具特色的道德修養命題。二程（Ercheng, 二程，程顥與程頤兄弟）首倡"觀聖賢氣象"（guan shengxian qixiang, 觀聖賢氣象，觀照與體悟聖賢的道德人格風貌），朱熹（Zhu Xi, 朱熹，南宋理學集大成者）承其緒而拓展之，將"聖賢氣象"（shengxian qixiang, 聖賢氣象，聖賢所呈現的道德氣度與精神風貌）與《大學》（Daxue, 大學，儒家"四書"之一，闡發"三綱領八條目"的修養經典）八條目（ba tiaomu, 八條目，格物、致知、誠意、正心、修身、齊家、治國、平天下的修養次第）的踐履次第相貫通，構建了一套從"學為聖賢"（xue wei shengxian, 學為聖賢，以聖賢為目標的道德學習與修養）到"成就聖賢氣象"的完整修養體系。錢穆（Qian Mu, 錢穆，二十世紀中國思想史家）在《朱子新學案》（Zhuzi Xinxue'an, 朱子新學案，錢穆研究朱熹學術思想的專著）中以"實學"（shixue, 實學，注重切實踐履的學術精神）精神重構朱子學，指出"聖賢氣象"絕非懸空想象的審美境界，而是必須通過切實工夫（gongfu, 工夫，道德修養的實踐努力）、步步踐履方能達至的人格成就。本文以"學為聖賢"為錨點，...
"進德修業"語出《易傳·乾·文言》，是儒家人生論與德性論的核心命題之一。這一命題經二程（程顥、程頤）的闡發與朱熹的系統建構，成為宋明理學中貫通"內聖外王"的根本修養工夫。本文以"學為聖賢"為錨點，以達到聖賢的道德修養境域為目標，系統梳理從格物致知、誠意正心、修身齊家，到治國理政、平治天下這一整套踐履聖賢之道的進德修業次第。本文深入解析"涵養德性"這一重要命題，回答兩個根本性理論問題：其一，進德修業何以能成為儒家的人生論、德性論的重要命題？其二，進德修業何以能成為朱熹在教育實踐中所提倡的精神？通過對《二程遺書》《朱文公文集》《朱子語類》以及錢穆《朱子新學案》等文獻的深度解讀，本文揭示出"進德修業"不僅是一種個人道德修養的方法，更是一套貫通天人、內外、知行的完整生命實踐體系，其核心精神在於剛健不息、日新又新，最終指向"人皆可以為堯舜"的聖賢理想。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 ...
【入德之門】
學為聖賢，優遊聖賢之域，涵養品德、培育德性的門徑
The "Sage and Worthy Demeanor" (shengxian qixiang, 聖賢氣象, 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, 近思錄, a seminal anthology of Northern Song Neo Confucian teachings), dedicating a chapter to "Sage and Worthy Demeanor." They further employed the Eight Items (batiao, 八條目, the eight stages of moral cultivation in the Great Learning) of the Great Learning (Daxue, 大學, one of the Four Books, a core Confucian c...
"聖賢氣象"是宋明理學中一個極具特色的道德修養命題。二程首倡"觀聖賢氣象"，朱熹承其緒而拓展之，將"聖賢氣象"與《大學》八條目（格物、致知、誠意、正心、修身、齊家、治國、平天下）的踐履次第相貫通，構建了一套從"學為聖賢"到"成就聖賢氣象"的完整修養體系。錢穆在《朱子新學案》中以"實學"精神重構朱子學，指出"聖賢氣象"絕非懸空想象的審美境界，而是必須通過切實工夫、步步踐履方能達至的人格成就。本文以"學為聖賢"為錨點，以達至聖賢道德修養境域為目標，沿《大學》八條目次第展開，深度解析"聖賢氣象"的義理內涵、修養路徑與當代價值，回答"何以是聖賢氣象"與"如何成就聖賢氣象"兩個根本問題。 The "Sage-Like Persona" (shengxian qixiang, 聖賢氣象, 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, 宋明理學, 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" ...
“聖賢氣象”四字，聽起來高遠，卻最容易被人誤會成一種好看的光景。本文從二程與朱熹的原始論述出發，結合錢穆《朱子新學案》的提醒，指出聖賢氣象並非供人懸想的人格畫像，而是從格物致知、誠意正心、修身齊家、治國平天下的一路實做中自然透出的德性光輝。文章儘力用淺近語言，說明氣象是什麼、何以不能空想、又該怎樣在日用常行中一步步養成。 The phrase “the moral spiritual aura of sages” (shengxian qixiang 聖賢氣象) 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 朱子新學案) 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, ...
"聖賢氣象" 是宋明理學的核心範疇，指道德主體經由長期踐履工夫，充養於內而流形於外的整體人格風範。北宋二程首次將其標舉為為學旨歸，南宋朱熹、呂祖謙合編《近思錄》專設 "聖賢氣象" 卷，並以《大學》八條目為成聖成賢的完整踐履次第，構建了從窮理存心到平治天下的下學上達路徑。近代錢穆在《朱子新學案》中摒棄後世對聖賢氣象的玄虛化解讀，重構了程朱聖賢學的實學品格：強調聖賢非生知安行，必由實地工夫積累而成；氣象並非懸空體悟，而是德行踐履的自然外化。本文採用原典讀法、學案分析法、倫理闡釋法，逐層剖析格物致知、誠意正心、修身齊家、治國理政、平天下的進德修業邏輯，揭示聖賢氣象從初步養成、分層拓展到終極圓融的演進機制。研究認為：程朱以八條目為階梯，搭建了內聖 — 外王 — 境界貫通的修養體系；聖賢氣象的本質是天理流行的人格化呈現；這一理論不僅是傳統儒家道德哲學的精華，更能為當代公民道德建設、全球治理倫理構建提供重要思想資源。"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...
"聖賢氣象"是宋明理學（Song-Ming Lixue, 宋明理學，宋明時期以"理"為核心的儒家哲學流派）中一個極具特色的道德修養命題。二程（Ercheng, 二程，程顥與程頤兄弟）首倡"觀聖賢氣象"（guan shengxian qixiang, 觀聖賢氣象，觀照與體悟聖賢的道德人格風貌），朱熹（Zhu Xi, 朱熹，南宋理學集大成者）承其緒而拓展之，將"聖賢氣象"（shengxian qixiang, 聖賢氣象，聖賢所呈現的道德氣度與精神風貌）與《大學》（Daxue, 大學，儒家"四書"之一，闡發"三綱領八條目"的修養經典）八條目（ba tiaomu, 八條目，格物、致知、誠意、正心、修身、齊家、治國、平天下的修養次第）的踐履次第相貫通，構建了一套從"學為聖賢"（xue wei shengxian, 學為聖賢，以聖賢為目標的道德學習與修養）到"成就聖賢氣象"的完整修養體系。錢穆（Qian Mu, 錢穆，二十世紀中國思想史家）在《朱子新學案》（Zhuzi Xinxue'an, 朱子新學案，錢穆研究朱熹學術思想的專著）中以"實學"（shixue, 實學，注重切實踐履的學術精神）精神重構朱子學，指出"聖賢氣象"絕非懸空想象的審美境界，而是必須通過切實工夫（gongfu, 工夫，道德修養的實踐努力）、步步踐履方能達至的人格成就。本文以"學為聖賢"為錨點，...
"進德修業"語出《易傳·乾·文言》，是儒家人生論與德性論的核心命題之一。這一命題經二程（程顥、程頤）的闡發與朱熹的系統建構，成為宋明理學中貫通"內聖外王"的根本修養工夫。本文以"學為聖賢"為錨點，以達到聖賢的道德修養境域為目標，系統梳理從格物致知、誠意正心、修身齊家，到治國理政、平治天下這一整套踐履聖賢之道的進德修業次第。本文深入解析"涵養德性"這一重要命題，回答兩個根本性理論問題：其一，進德修業何以能成為儒家的人生論、德性論的重要命題？其二，進德修業何以能成為朱熹在教育實踐中所提倡的精神？通過對《二程遺書》《朱文公文集》《朱子語類》以及錢穆《朱子新學案》等文獻的深度解讀，本文揭示出"進德修業"不僅是一種個人道德修養的方法，更是一套貫通天人、內外、知行的完整生命實踐體系，其核心精神在於剛健不息、日新又新，最終指向"人皆可以為堯舜"的聖賢理想。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 ...
【為學之道】
歷代聖賢進德修業，學為聖賢的為學之道成就中國學習學之大成
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...
朱子是宋代理學涵養工夫的集大成者，其對 “涵養德性” 的理論建構，直接承接二程（程顥、程頤）洛學之緒，整合北宋諸儒心性修養之精蘊，回應南宋儒學內部的學理偏弊，以及佛老異教對儒家心性倫理的系統性挑戰。本文以《二程遺書》《朱子語類》《朱文公文集》《四書章句集注》等原典為核心依據，先釐清二程與朱子涵養思想的內在聯繫與理論分野，再從德性倫理體系的本體邏輯、德性養成的實踐階次、矯正時代學術士風的現實需要，以及辟衛儒家正統、排拒佛釋異學的理論使命四大維度，深剖朱子極力高揚 “涵養德性” 的深層動因，闡明其以主敬為貫通核心、兼顧未發已發、耦合涵養致知的完整理論架構，揭示宋代理學涵養工夫從二程開創到朱子成熟的演進邏輯，以及其對儒家道德哲學、傳統教育思想的深遠奠基價值。 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...
在儒學發展史上，北宋程顥、程頤兄弟與南宋朱熹（合稱 “程朱”）之所以極力凸顯 “入德之門” 的重要性，絕非單純的經典考據選擇，而是關乎儒學生死存亡的 “道術重構”。其本質是回應兩大核心挑戰：在思想層面，重塑儒家義理的形上高度，與佛、道兩教爭奪中國人的精神主導權；在教育層面，重建由 “初學” 通往 “聖賢” 的道德階梯，扭轉漢唐以來章句訓讀脫離道德實踐的學風。 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 ...
“入德之門” 是程朱理學工夫論的核心命題，標定了儒家學者道德修養進程的道德起點。二程將《大學》定性為 “初學入德之門”，朱熹承續這一學術判定，通過重構《大學》的 “三綱領八條目”，搭建起由格物致知起始、經由誠意正心與修身齊家、終達治國平天下的完整進德路徑。本文以學為聖賢的理想目標為導向，以程朱《大學》詮釋的原典為核心依據，結合相關學術研究成果，逐層解析 “入德之門” 的本體內涵、工夫方法及理論意義，闡明其貫通內聖外王的次第邏輯，揭示儒家下學而上達、由初學入門終至聖賢境界的道德修養進程。 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...
【蒙學學館】
童蒙養正，聖功也，學為聖賢始於童蒙
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【家訓學館】
祖宗殷切叮嚀的千年迴響，聖賢之道的家道落實
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【甲骨學館】
一片甲骨驚天下，甲骨文字鑄華夏，解密中華文明賡續五千年的文字密鑰
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【說文學館】
一把打開中華文化遺產寶藏的密鑰
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【四書學館】
中國人的成人之道，中國人之所以成為中國人的文化密碼
"聖賢氣象" 是宋明理學的核心範疇，指道德主體經由長期踐履工夫，充養於內而流形於外的整體人格風範。北宋二程首次將其標舉為為學旨歸，南宋朱熹、呂祖謙合編《近思錄》專設 "聖賢氣象" 卷，並以《大學》八條目為成聖成賢的完整踐履次第，構建了從窮理存心到平治天下的下學上達路徑。近代錢穆在《朱子新學案》中摒棄後世對聖賢氣象的玄虛化解讀，重構了程朱聖賢學的實學品格：強調聖賢非生知安行，必由實地工夫積累而成；氣象並非懸空體悟，而是德行踐履的自然外化。本文採用原典讀法、學案分析法、倫理闡釋法，逐層剖析格物致知、誠意正心、修身齊家、治國理政、平天下的進德修業邏輯，揭示聖賢氣象從初步養成、分層拓展到終極圓融的演進機制。研究認為：程朱以八條目為階梯，搭建了內聖 — 外王 — 境界貫通的修養體系；聖賢氣象的本質是天理流行的人格化呈現；這一理論不僅是傳統儒家道德哲學的精華，更能為當代公民道德建設、全球治理倫理構建提供重要思想資源。"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...
朱子是宋代理學涵養工夫的集大成者，其對 “涵養德性” 的理論建構，直接承接二程（程顥、程頤）洛學之緒，整合北宋諸儒心性修養之精蘊，回應南宋儒學內部的學理偏弊，以及佛老異教對儒家心性倫理的系統性挑戰。本文以《二程遺書》《朱子語類》《朱文公文集》《四書章句集注》等原典為核心依據，先釐清二程與朱子涵養思想的內在聯繫與理論分野，再從德性倫理體系的本體邏輯、德性養成的實踐階次、矯正時代學術士風的現實需要，以及辟衛儒家正統、排拒佛釋異學的理論使命四大維度，深剖朱子極力高揚 “涵養德性” 的深層動因，闡明其以主敬為貫通核心、兼顧未發已發、耦合涵養致知的完整理論架構，揭示宋代理學涵養工夫從二程開創到朱子成熟的演進邏輯，以及其對儒家道德哲學、傳統教育思想的深遠奠基價值。 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...
在儒學發展史上，北宋程顥、程頤兄弟與南宋朱熹（合稱 “程朱”）之所以極力凸顯 “入德之門” 的重要性，絕非單純的經典考據選擇，而是關乎儒學生死存亡的 “道術重構”。其本質是回應兩大核心挑戰：在思想層面，重塑儒家義理的形上高度，與佛、道兩教爭奪中國人的精神主導權；在教育層面，重建由 “初學” 通往 “聖賢” 的道德階梯，扭轉漢唐以來章句訓讀脫離道德實踐的學風。 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 ...
“入德之門” 是程朱理學工夫論的核心命題，標定了儒家學者道德修養進程的道德起點。二程將《大學》定性為 “初學入德之門”，朱熹承續這一學術判定，通過重構《大學》的 “三綱領八條目”，搭建起由格物致知起始、經由誠意正心與修身齊家、終達治國平天下的完整進德路徑。本文以學為聖賢的理想目標為導向，以程朱《大學》詮釋的原典為核心依據，結合相關學術研究成果，逐層解析 “入德之門” 的本體內涵、工夫方法及理論意義，闡明其貫通內聖外王的次第邏輯，揭示儒家下學而上達、由初學入門終至聖賢境界的道德修養進程。 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...
【五經學館】
何以奠基教育、政治、倫理的理論基礎,塑造文化認同與價值觀
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【十三經學館】
中華文化的根和源頭
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【二十四史學館】
祖宗曾經如何一路走來的智慧啟示錄昭示我們如何走向未來的路
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【典籍傳譯計劃】
聖賢典籍，祖宗血脈，中華文脈，傳承傳譯，時不我待
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【傳承人計劃】
祖宗在上，聖賢領航，如何做好中華文化遺產的傳承人
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【何以中國】
多元一體的民族與文化何以熔鑄成大一統中國的文化密碼
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【何以文化】
探索文化何以塑造我們和不同文化的興衰毀滅的歷史啟示錄
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【何以文明】
人類發展史中探源文明何以形成
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【何以成人】
中國人的成人之道——學以成人，學以成君子，學以成聖賢
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【何以成中國人】
何以成為一個有骨氣，有志氣，有底氣，有血性的中國人
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【何以中華文化】
中華文化何以香火不斷，薪火相傳的文化基因
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【何以中華文明】
中華文明何以歷劫滅而生生不息的文明密碼
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【文明互鑒 美美與共】
各美其美 美人之美 美美與共 世界大同
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【天下一家 世界大同】
聖人耐以天下為一家，中國為一人
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我們的使命
傳承聖賢之道
傳譯聖賢典籍
我們的志向
傳承聖賢道統
傳播聖賢智慧
我們的志業
述而不作，信而好古
古籍今譯，典籍英譯
終極理想
復歸民族自性，建立民族自信,實現民族復興，天下一家,世界大同
