進德修業出自《易傳·乾·文言》，是儒家人生論與德性論的重要命題。本文結合二程與朱熹的論述，圍繞"涵養德性"這一核心，說明進德修業何以把心上修養與事上踐履打通，何以成為朱熹在教育實踐中所提倡的精神，以及它在志於學為聖賢、走向聖賢境域中的樞紐作用。文章認為，進德修業不是兩件事，而是一條路：從涵養德性入手，經過格物致知、誠意正心、修身齊家，再到治國平天下，最終使人格在日用中活潑潑地成就起來。 Jinde xiuye (進德修業, advancing virtue and cultivating conduct) originates in the Wenyan Zhuan (文言傳, 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 (涵養德性, 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.

二程與朱熹將 "涵養德性" 視為成就聖賢之道的核心工夫。程頤立 "涵養須用敬，進學則在致知" 為學聖綱領，朱熹進而以 "居敬窮理" 貫通《大學》格物、致知、誠意、正心、修身、齊家、治國、平天下全部條目。以 "學為聖賢" 為標的，德性涵養並非孤立的內心靜坐，而是與窮理認知、經世實踐雙向交織的漸進過程：它是格物窮理的主體條件，是誠意正心的落實處，是修己內聖的根本指向，也是安人外王的本源依據。二程、朱熹通過對《大學》八條目的理學重構，將涵養德性錨定為變化氣質、下學上達、終至 "與理為一" 的底層工夫，並以 "絜矩之道" 將傳統 "平天下" 轉化為基於德性感化的公共治理法則。 The Cheng brothers (Cheng Hao, Cheng Yi程顥，程頤) 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...

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...