從觀氣象到做工夫：程朱理學"聖賢氣象"的義理建構與《大學》八條目踐履次第—以錢穆《朱子新學案》實學闡釋為中心

From Observing Persona to Cultivating Effort: The Conceptual Construction of the "Sage-Like Persona" in Cheng-Zhu Neo-Confucianism and the Practical Sequence of the Eight Steps in The Great Learning—Centered on Qian Mu's Practical-Learning Interpretation in New Studies on Zhu Xi

"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" (guan shengxian qixiang, 觀聖賢氣象, contemplating the moral bearing of sages), and Zhu Xi (朱熹, the great Southern Song synthesizer of Neo-Confucianism) inherited and expanded their teaching, integrating it with the practical sequence of the Eight Steps (ba tiaomu, 八條目) in The Great Learning (Daxue, 大學)—investigating things (gewu, 格物), extending knowledge (zhizhi, 致知), making intentions sincere (chengyi, 誠意), rectifying the mind (zhengxin, 正心), cultivating the person (xiushen, 修身), regulating the family (qijia, 齊家), governing the state (zhiguo, 治國), and bringing peace to the world (ping tianxia, 平天下)—thereby constructing a complete system of cultivation from "learning to be a sage" (xue wei shengxian, 學為聖賢) to "attaining the Sage-Like Persona." In New Studies on Zhu Xi (Zhuzi Xinxue'an, 朱子新學案), Qian Mu (錢穆, the eminent twentieth-century historian of Chinese thought) reconstructed Zhu Xi's learning through the spirit of "practical learning" (shixue, 實學), arguing that the Sage-Like Persona is by no means an abstract aesthetic realm of imagination, but a moral achievement that can only be reached through concrete effort and step-by-step practice. Taking "learning to be a sage" as its anchor and the moral realm of the sages as its goal, this paper unfolds along the sequence of the Eight Steps, deeply analyzing the conceptual meaning, cultivation path, and contemporary value of the Sage-Like Persona, and answering two fundamental questions: "Why is it called the Sage-Like Persona?" and "How does one attain the Sage-Like Persona?" 

一、引言：何謂"聖賢氣象"？

 I. Introduction: What Is the "Sage-Like Persona"?

說起"氣象"這個詞，我們今天常說"天氣氣象""氣象萬千"，指的是自然界的景象和態勢。可在宋明理學家那裡，"氣象"卻被用來形容人——尤其是聖賢——的精神風貌和人格境界。一個人站在你面前，他不必說話，不必做事，你就能從他的眉宇之間、舉止之上，感受到一種獨特的氣質、風度和感染力。這，就是理學家說的"氣象"。

When we hear the word qixiang (氣象, the moral bearing and spiritual aura that emanates from a person) today, we often think of "weather" or "spectacular scenery," referring to the phenomena and conditions of the natural world. But for Song-Ming Neo-Confucians (Song-Ming Lixuejia, 宋明理學家, scholars of the School of Principle), qixiang was used to describe a person—especially a sage or worthy (shengxian, 聖賢)—in terms of their spiritual demeanor and moral character. A person stands before you; he need not speak or act, yet you can sense from his brow and bearing a unique quality, grace, and moral influence. This is what the Neo-Confucians meant by qixiang.

那麼，什麼是"聖賢氣象"呢？簡單說，就是聖賢的智慧能力、學識造詣、精神境界和人格風範給人的總體印象與感受。[1] 它不是聖賢某一方面的特質，而是聖賢整個人格的綜合呈現——就像一座山，你看到的不只是山上的一棵樹、一塊石，而是整座山的巍峨與雄渾；就像一片海，你感受到的不只是一朵浪花、一陣濤聲，而是整片海的浩瀚與深沉。

So what is the "Sage-Like Persona" (shengxian qixiang, 聖賢氣象)? Put simply, it is the overall impression and feeling evoked by a sage's wisdom and ability, learning and cultivation, spiritual realm (jingjie, 境界), and moral character (rengge fengfan, 人格風範).[1] It is not one particular trait of the sage, but the comprehensive manifestation of the sage's entire personality—like a mountain, where what you see is not merely a tree or a rock on the slope, but the majesty and grandeur of the whole mountain; like an ocean, where what you feel is not merely a wave or the sound of surf, but the vastness and depth of the entire sea.

朱熹和呂祖謙編的《近思錄》，專門列了"聖賢氣象"一卷，凡二十六條，選錄程顥、程頤及其門人謝良佐、呂大臨等人論聖賢氣象的語錄，引導學習者感悟聖賢人格風範，以聖賢為學習的典範，"循是而進，自卑升高"（《近思錄》後序）[2]——沿着這條路往前走，從低處一步步走向高處。這句話說得真好，"自卑升高"，不是一步登天，而是循序漸進。學聖賢，也是這個道理。

Zhu Xi and Lü Zuqian (呂祖謙, a contemporary scholar and close collaborator of Zhu Xi), in their anthology Reflections on Things at Hand (Jinsilu, 近思錄), devoted an entire chapter to the "Sage-Like Persona," containing twenty-six passages selected from the sayings of Cheng Hao (程顥), Cheng Yi (程頤), and their disciples Xie Liangzuo (謝良佐) and Lü Dalin (呂大臨), among others. The chapter guides learners to apprehend the moral character of the sages and take them as models, "following this path and advancing, rising from the low to the high" (Postface to Reflections on Things at Hand)[2]—proceeding step by step, not leaping to the heavens in a single bound. This phrase "rising from the low to the high" (zi bei sheng gao, 自卑升高) is apt: learning to be a sage is also a matter of gradual progress.

從《近思錄》"聖賢氣象"卷涉及的人物看，除了荀子、毛萇、董仲舒、揚雄、諸葛亮、王通、韓愈等人外，堯、舜、湯、文、武、孔子、顏回、曾參、子思、孟子、周敦頤、張載、二程諸人，都是朱熹道統譜系中的聖賢。朱熹門人黃榦在《徽州朱文公祠堂記》中說："堯、舜、湯、文、武、周公生而道始行，孔子、孟子生而道始明。孔孟之道，周、程、張子繼之；周、程、張子之道，文公朱先生又繼之，此道統之傳歷萬世而可考也。"（《黃勉齋集》卷五）[3] 這段話把道統譜系說得清清楚楚：堯舜湯文武周公是行道的，孔孟是明道的，周敦頤、二程、張載是繼孔孟的，朱熹又是繼周程張的。朱熹論"聖賢氣象"雖然不限於這個譜系，但主要崇敬的人格典範，就在這個譜系之中。

Looking at the figures discussed in the "Sage-Like Persona" chapter of Reflections on Things at Hand, besides Xunzi (荀子), Mao Chang (毛萇), Dong Zhongshu (董仲舒), Yang Xiong (揚雄), Zhuge Liang (諸葛亮), Wang Tong (王通), and Han Yu (韓愈), figures such as Yao (堯), Shun (舜), Tang (湯), King Wen (文王), King Wu (武王), Confucius (孔子), Yan Hui (顏回), Zeng Shen (曾參), Zisi (子思), Mencius (孟子), Zhou Dunyi (周敦頤), Zhang Zai (張載), and the two Cheng brothers are all sages in Zhu Xi's Orthodox Lineage of the Way (daotong, 道統). Huang Gan (黃榦), a disciple of Zhu Xi, wrote in "Record of the Ancestral Hall of Master Zhu Wen'gong in Huizhou": "When Yao, Shun, Tang, King Wen, King Wu, and the Duke of Zhou lived, the Way (Dao, 道) began to be practiced; when Confucius and Mencius lived, the Way began to be made clear. The Way of Confucius and Mencius was continued by Zhou Dunyi, the Cheng brothers, and Zhang Zai; the Way of Zhou, Cheng, and Zhang was in turn continued by Master Zhu Wen'gong. This transmission of the Orthodox Lineage of the Way can be verified across ten thousand generations." (Collected Writings of Huang Mianzhai, vol. 5)[3] This passage lays out the Orthodox Lineage clearly: Yao, Shun, Tang, King Wen, King Wu, and the Duke of Zhou practiced the Way; Confucius and Mencius clarified it; Zhou Dunyi, the Cheng brothers, and Zhang Zai continued that of Confucius and Mencius; and Zhu Xi continued that of Zhou, Cheng, and Zhang. Although Zhu Xi's discussions of the "Sage-Like Persona" are not limited to this lineage, the moral exemplars he chiefly revered lie within it.

 術語注釋 / Term Note

 

 daotong：道統——The Orthodox Lineage of the Way. Confucians believe that the Way of the sages has a lineage transmitted from generation to generation. This lineage was first explicitly articulated by Han Yu in the Tang dynasty and systematized by Zhu Xi. The core idea is that the true spirit of Confucianism did not arise out of nowhere, but was transmitted in an unbroken line from Yao and Shun to Confucius and Mencius, and then to the Song Confucians. It is both a historical narrative and a form of value identity—to acknowledge the Orthodox Lineage is to acknowledge that one has received the true transmission of the sages. The concept asserts the continuity and authenticity of Chinese moral civilization against any claim of discontinuity or foreign substitution.

本文就是沿着朱熹和二程的思路，結合錢穆《朱子新學案》的闡釋，把"聖賢氣象"這個命題講透。具體來說，要回答兩個根本問題：第一，在二程、朱熹和錢穆的理學定義中，何以是"聖賢氣象"？也就是說，"聖賢氣象"到底是什麼，它的本質何在？第二，在志在學為聖賢、以期成就聖賢道德修養境域的聖賢之道中，如何成就"聖賢氣象"？也就是說，一個普通人，通過什麼樣的修養路徑和工夫，才能最終擁有聖賢那樣的氣象？

What this paper aims to do is to follow the line of thought of Zhu Xi and the Cheng brothers, combined with Qian Mu's interpretation in New Studies on Zhu Xi, and thoroughly explicate the proposition of the "Sage-Like Persona." Specifically, it seeks to answer two fundamental questions: First, in the Neo-Confucian definitions of the Cheng brothers, Zhu Xi, and Qian Mu, why is it called the "Sage-Like Persona"? In other words, what exactly is the Sage-Like Persona, and where does its essence lie? Second, within the Way of the sages (Shengxian Zhi Dao, 聖賢之道)—where one aspires to learn to be a sage and hopes to attain the moral realm of the sages—how does one achieve the Sage-Like Persona? In other words, through what kind of cultivation path (xiuyang lujing, 修養路徑) and effort (gongfu, 工夫) can an ordinary person ultimately attain the qixiang of a sage?

為了回答這兩個問題，我們將以《大學》八條目為框架，從格物致知入手，經過誠意正心、修身齊家，到治國理政、全球治理平天下，一步步展示聖賢氣象是如何在踐履中成就的。我們會發現，聖賢氣象不是憑空想象出來的，也不是光靠靜坐悟出來的，而是在實實在在的修養工夫中、在人倫日用的踐履中，一點一滴積累而成的。這，正是錢穆說的"實學"精神。

To answer these questions, we will use the Eight Steps of The Great Learning as our framework, starting from investigating things and extending knowledge (gewu zhizhi, 格物致知), proceeding through making intentions sincere and rectifying the mind (chengyi zhengxin, 誠意正心), cultivating the person and regulating the family (xiushen qijia, 修身齊家), to governing the state (zhiguo lizheng, 治國理政) and bringing peace to the world through global governance (ping tianxia, 平天下)—showing step by step how the Sage-Like Persona is achieved through practice (jianlü, 踐履). We will discover that the Sage-Like Persona is not conjured up out of thin air, nor is it attained merely through sitting in meditation (jingzuo, 靜坐) and enlightenment (wu, 悟); rather, it is accumulated bit by bit through concrete cultivation effort and through practice in everyday human relationships (renlun riyong, 人倫日用). This is precisely the spirit of "practical learning" (shixue, 實學) of which Qian Mu spoke.

二、"氣象"概念的思想淵源

 II. The Intellectual Origins of the Concept "Qixiang"

要理解"聖賢氣象"，得先弄明白"氣象"這個詞是怎麼來的。"氣象"本來不是理學的專有名詞，它有一個漫長的演變過程。

To understand the "Sage-Like Persona," we must first understand how the term qixiang originated. Qixiang was not originally a technical term of Neo-Confucianism (Lixue, 理學); it has a long evolutionary history.

 （一）從自然之"氣"到人物之"象"

 (1) From the Natural "Qi" to the "Image" of Persons and Things

"氣"這個概念，在中國哲學裡源遠流長。最早的時候，"氣"指的是自然界的雲氣、霧氣、呼吸之氣，是一種流動的、無形的物質。後來，哲學家們把"氣"提升為宇宙的本原——天地萬物都是由"氣"構成的，"氣"的聚散變化，就有了萬物的生滅。《莊子·知北游》說："通天下一氣耳。"[4] 整個天下，不過是一氣的流行變化而已。

The concept of qi (氣, vital energy / material force—the dynamic, formless substrate that animates and constitutes all things) has a long history in Chinese philosophy. Originally, qi referred to natural phenomena such as clouds, mist, and breath—a flowing, formless substance. Later, philosophers elevated qi to the status of a cosmic principle (yuzhou de benyuan, 宇宙的本原): all things in heaven and earth are composed of qi, and the condensation and dispersion of qi give rise to the birth and death of all things. Zhuangzi (莊子) says: "All under heaven is but a single qi."[4] The entire world is nothing but the flowing transformation of one qi.

"象"這個概念，最早和《周易》有關。《周易·繫辭上》說："在天成象，在地成形。"[5] 在天上的是"象"（日月星辰的運行景象），在地上的是"形"（山川草木的具體形態）。"象"是可見的、可感的，但又不是固定的形體——它是一種動態的、整體的呈現。

The concept of xiang (象, image / phenomenon—the visible, dynamic manifestation of things) was first associated with the Book of Changes (Yijing, 周易). The Great Commentary (Xici, 繫辭) says: "In heaven, they form images; on earth, they take form."[5] In heaven are "images" (the visible patterns of the sun, moon, and stars); on earth are "forms" (the concrete shapes of mountains, rivers, plants, and trees). An xiang is visible and perceptible, yet it is not a fixed physical shape—it is a dynamic, holistic presentation.

把"氣"和"象"合在一起，就有了"氣象"這個詞。最早的時候，"氣象"指的是自然界的景象和態勢，比如"氣象萬千""氣象雄渾"。後來，人們開始用"氣象"來形容人的精神風貌——因為一個人的內在精神，就像"氣"一樣流動不息，而它外在的表現，就像"象"一樣可感可知。一個人的"氣象"，就是他的內在精神在外在言行中的整體呈現。

Combining qi and xiang gives us the term qixiang. Originally, qixiang referred to the scenery and conditions of the natural world, as in phrases like "a myriad of qixiang" or "majestic qixiang." Later, people began to use qixiang to describe a person's spiritual demeanor—because a person's inner spirit flows ceaselessly like qi, and its outward expression is perceptible like xiang. A person's qixiang is the holistic presentation of their inner spirit in outward words and deeds.

 （二）魏晉人物品鑒與"氣象"的人文化

 (2) Wei-Jin Character Evaluation and the Humanistic Turn of "Qixiang"

"氣象"用來形容人，和魏晉時期的人物品鑒風氣大有關係。魏晉時期，名士們喜歡品評人物，用形象化的語言來描述一個人的風度和氣質。比如《世說新語》里說，嵇康"岩岩若孤松之獨立"，李膺"謖謖如勁松下風"。[6] 你看，用孤松、勁風來比喻人的風度，這已經很接近"氣象"的意思了——不是說一個人長得怎麼樣，而是說他整個人給人的那種整體感受和感染力。

The use of qixiang to describe people is closely related to the fashion of character evaluation (renwu pinjian, 人物品鑒) during the Wei-Jin period (魏晉時期). Wei-Jin literati (mingshi, 名士) enjoyed evaluating characters, using figurative language to describe a person's grace and disposition. For example, in A New Account of the Tales of the World (Shishuo Xinyu, 世說新語), Ji Kang (嵇康) is described as "lofty and precipitous like a solitary pine standing alone," and Li Ying (李膺) as "whistling like the wind beneath sturdy pines."[6] Notice how the grace of a person is compared to a solitary pine or a strong wind—this is already very close to the meaning of qixiang: it is not about how a person looks, but about the overall feeling and influence that the whole person conveys.

不過，魏晉人物品鑒更多是審美性的，欣賞的是名士的瀟灑和飄逸。到了理學家這裡，"氣象"就被賦予了道德的內涵——他們關注的不是名士的風流，而是聖賢的德性。一個人的"氣象"好不好，不在於他長得帥不帥、風度瀟灑不瀟灑，而在於他的德性純不純、境界高不高。這是一個重要的轉化。

However, Wei-Jin character evaluation was largely aesthetic (shenmeixing, 審美性), appreciating the elegance and free-spiritedness of famous literati. With the Neo-Confucians, qixiang was endowed with moral significance (daode de neihan, 道德的內涵)—what concerned them was not the charm of literati, but the virtue (dexing, 德性) of sages. Whether a person's qixiang is good depends not on whether they are handsome or elegant, but on whether their virtue is pure and their realm is lofty. This is an important transformation.

（三）二程的理學轉化：從審美到道德

 (3) The Cheng Brothers' Neo-Confucian Transformation: From Aesthetics to Morality

真正把"氣象"轉化為理學核心概念的，是程顥和程頤兄弟。二程說："凡看《論語》，非但欲理會文字，須要識得聖賢氣象。"（《四書章句集注·論語集注》卷三引程子語）[7] 讀《論語》，不只是要弄懂文字的意思，更要體會和把握聖賢的氣象。這句話很關鍵，它把"觀聖賢氣象"確立為一種根本的修養方法——讀經典不是為了做學問，而是為了學做人；不是為了記誦章句，而是為了感受聖賢的人格，進而以聖賢為榜樣來塑造自己。

It was the brothers Cheng Hao and Cheng Yi who truly transformed qixiang into a core concept of Neo-Confucianism. The Cheng brothers said: "When reading the Analects (Lunyu, 論語), one should not merely seek to understand the words; one must apprehend the qixiang of the sages." (Cited in Collected Commentaries on the Four Books: Commentary on the Analects, vol. 3)[7] Reading the Analects is not just about understanding the meaning of the text; more importantly, it is about experiencing and grasping the qixiang of the sages. This statement is crucial: it establishes "observing the Sage-Like Persona" as a fundamental method of cultivation (xiuyang fangfa, 修養方法)—reading the classics is not for scholarship, but for learning to be a moral person; not for memorizing phrases, but for feeling the moral character of the sages and thereby taking them as models to shape oneself.

二程還用生動的比喻來描繪不同聖賢的氣象。程顥說："孔子，元氣也；顏子，和風慶雲也；孟子，泰山岩岩之氣象也。"（《朱子語類》卷九十三引程子語）[8] 孔子像"元氣"——天地未分之前的原始之氣，渾然大全，無所不包；顏子像"和風慶雲"——溫和的風、吉祥的雲，溫潤而有光彩；孟子像"泰山岩岩"——高峻的泰山，剛健而有氣勢。你看，同樣是聖賢，氣象各有不同：孔子是渾然的大全，顏子是溫潤的含蓄，孟子是剛健的挺拔。這就告訴我們，聖賢氣象不是一個模子刻出來的，它有豐富的個性和多樣的風格。

The Cheng brothers also used vivid metaphors to describe the qixiang of different sages. Cheng Hao said: "Confucius is primal qi (yuanqi, 元氣); Yan Hui is gentle breeze and auspicious clouds (hefeng qingyun, 和風慶雲); Mencius has the precipitous qixiang of Mount Tai." (Cited in Classified Conversations of Master Zhu, vol. 93)[8] Confucius is like "primal qi"—the original qi before heaven and earth separated, all-embracing and complete; Yan Hui is like "gentle breeze and auspicious clouds"—warm and radiant; Mencius is like the "precipitous Mount Tai"—lofty and vigorous. Notice that even among sages, qixiang differs: Confucius is the all-embracing whole, Yan Hui is the gentle and reserved, Mencius is the vigorous and upright. This tells us that the Sage-Like Persona is not cast from a single mold; it has rich individuality and diverse styles.

 術語注釋 / Term Note

 yuanqi：元氣——Primal Qi. In Chinese philosophy, yuanqi refers to the original qi before heaven and earth separated, the primal source from which all things in the universe are constituted. Cheng Hao's use of "primal qi" as a metaphor for Confucius means that Confucius's moral realm is all-embracing and complete, like yuanqi serving as the source and foundation of everything. It conveys the sense of undifferentiated, generative wholeness—Confucius does not merely possess this or that virtue, but embodies virtue itself in its full, unanalyzable totality.

 三、理學定義中的"聖賢氣象"：二程、朱熹與錢穆

 III. The "Sage-Like Persona" in Neo-Confucian Definitions: The Cheng Brothers, Zhu Xi, and Qian Mu

 （一）二程："觀聖賢氣象"作為修養方法的提出

 (1) The Cheng Brothers: Proposing "Observing the Sage-Like Persona" as a Method of Cultivation

二程對"聖賢氣象"的最大貢獻，是把它從一個審美性的品鑒概念，轉化為一個道德修養的方法論概念。在二程之前，人們也會品評人物的風度氣質，但那更多是一種審美欣賞，和道德修養沒有必然的關係。二程則明確提出："觀聖賢氣象"是學者進德修業的根本方法。

The Cheng brothers' greatest contribution to the "Sage-Like Persona" was transforming it from an aesthetic concept of character evaluation into a methodological concept of moral cultivation (daode xiuyang de fangfalun gainian, 道德修養的方法論概念). Before the Cheng brothers, people also evaluated the grace and disposition of characters, but that was more a form of aesthetic appreciation, not necessarily related to moral cultivation. The Cheng brothers explicitly proposed that "observing the Sage-Like Persona" is the fundamental method for learners to advance in virtue and cultivate their undertakings (jin de xiu ye, 進德修業).

為什麼"觀聖賢氣象"這麼重要？二程的邏輯是這樣的：學為聖賢，首先要知道聖賢是什麼樣子的。如果你連聖賢的氣象都沒體會過，你怎麼知道自己要往哪個方向努力？就像學畫畫，你得先看過大師的作品，知道什麼是好畫，然後才能有努力的方向；學書法，你得先臨摹名家的法帖，體會名家的筆意，然後才能形成自己的風格。學聖賢也是一樣——你得先"觀"聖賢的氣象，感受聖賢的人格，然後才能以聖賢為榜樣，一步步向聖賢靠攏。

Why is "observing the Sage-Like Persona" so important? The Cheng brothers' logic goes like this: to learn to be a sage, one must first know what a sage is like. If you have never even experienced the qixiang of a sage, how can you know in which direction to strive? It is like learning to paint—you must first see the works of masters and know what constitutes a great painting before you can have a direction for your efforts; like learning calligraphy—you must first copy the model works of famous calligraphers and appreciate their brushwork before you can develop your own style. Learning to be a sage is the same—you must first "observe" (guan, 觀) the qixiang of the sages, feel their moral character, and then take them as models, drawing closer to them step by step.

程顥特彆強調"仁者與天地萬物為一體"的氣象。他說："仁者，以天地萬物為一體，莫非己也。"（《二程全書·遺書》卷二上）[9] 有仁德的人，把天地萬物都看作和自己是一體的，沒有什麼不是自己的一部分。這種境界，就是把小我擴展為大我，把一己之私消融於天地萬物的公義之中。有了這種境界的人，他的氣象自然是博大的、包容的、溫暖的——就像天地一樣，覆載萬物而不偏私，化育萬物而不居功。程顥自己就是這種氣象的體現，他的門人說他"終日坐，如泥塑人，然接人渾是一團和氣"（《二程全書·外書》卷十二）[10]——整天坐着像個泥塑的人，但一接觸人，渾身都是一團和氣。這種"渾是一團和氣"的氣象，正是"仁者與天地萬物為一體"的外在表現。

Cheng Hao particularly emphasized the qixiang of "the humane person forms one body with heaven, earth, and the ten thousand things" (renzhe yu tiandi wanwu wei yiti, 仁者與天地萬物為一體). He said: "The humane person (renzhe, 仁者) regards heaven, earth, and the ten thousand things as one body; there is nothing that is not himself." (Complete Works of the Two Cheng Brothers: Surviving Works, vol. 2A)[9] A person of ren (仁, humane virtue—the foundational Confucian virtue of benevolent care for all things) sees all things in heaven and earth as one with himself, nothing is separate from himself. This realm is the expansion of the small self (xiaowo, 小我) into the great self (dawo, 大我), the dissolution of selfishness into the impartial justice of heaven and earth. A person who has attained this realm naturally has a qixiang that is broad, inclusive, and warm—like heaven and earth, covering and sustaining all things without partiality, transforming and nourishing all things without claiming credit. Cheng Hao himself embodied this qixiang; his disciples said that "sitting all day, he was like a clay figure, yet when receiving people he was entirely a mass of harmonious qi" (Complete Works of the Two Cheng Brothers: External Works, vol. 12)[10]—sitting motionless like a statue, yet when interacting with people, his whole being radiated harmonious warmth. This qixiang of "entirely a mass of harmonious qi" is precisely the outward manifestation of "the humane person forming one body with heaven, earth, and the ten thousand things."

 術語注釋 / Term Note

 renzhe yu tiandi wanwu wei yiti：仁者與天地萬物為一體——The Humane Person Forms One Body with Heaven, Earth, and the Ten Thousand Things. This is an important proposition proposed by Cheng Hao and one of the core meanings of ren (humane virtue) in Song-Ming Neo-Confucianism. It means that a truly humane person does not set himself against heaven, earth, and the ten thousand things, but feels that he and all things form an organic whole—the suffering of others is his own suffering, the flourishing and withering of all things is his own flourishing and withering. This is not a theoretical cognition, but an emotional identification and a transcendence of realm. With this realm, one's heart becomes broad, selfish desires naturally dissolve, and one's qixiang naturally becomes magnanimous. It represents the Confucian ideal of cosmic sympathy and moral inclusiveness, rooted in the Chinese worldview of the continuity between humanity and nature.

程頤則更強調聖賢氣象的剛健一面。他說："人須當學顏子，便入聖人氣象。"（《二程全書·遺書》卷五）[11] 人應當學顏淵，學了顏淵就能進入聖人的氣象。為什麼要學顏淵？因為顏淵是"孔門第一等人"，他的修養工夫最紮實、最細密。程頤還說顏子是"和風慶雲"——溫和的風、吉祥的雲，看起來很柔和，但這種柔和不是軟弱，而是剛健到了極致之後的溫潤含蓄。就像真正的大勇，不是咄咄逼人，而是不怒自威。

Cheng Yi, on the other hand, emphasized more the vigorous (gangjian, 剛健) aspect of the Sage-Like Persona. He said: "One should learn from Yan Hui, and then one will enter the qixiang of a sage." (Complete Works of the Two Cheng Brothers: Surviving Works, vol. 5)[11] Why should one learn from Yan Hui? Because Yan Hui was "the foremost person in the Confucian school" (Kongmen diyi dengren, 孔門第一等人), and his cultivation effort was the most solid and meticulous. Cheng Yi also described Yan Hui as "gentle breeze and auspicious clouds"—warm and radiant, seemingly very gentle, but this gentleness is not weakness; it is the warm reserve that comes after vigor has reached its extreme. It is like true courage (dayong, 大勇)—not being aggressive, but being awe-inspiring without anger.

不過，二程講"觀聖賢氣象"，也有一個潛在的問題：如果學者只是"觀"而不"行"，只是想象聖賢的氣象而不下切實的工夫，那就容易流於空談和想象。這個問題，到了朱熹那裡，得到了很好的解決。

However, the Cheng brothers' teaching of "observing the Sage-Like Persona" also had a potential problem: if learners only "observe" without "acting" (xing, 行), only imagine the qixiang of sages without making concrete effort, it can easily degenerate into empty talk and imagination. This problem was well resolved by Zhu Xi.

 （二）朱熹：從"觀氣象"到"做工夫"的拓展

 (2) Zhu Xi: Expanding from "Observing Qixiang" to "Making Effort"

朱熹繼承了二程"觀聖賢氣象"的思想，但他比二程更強調一個"實"字——聖賢氣象不是靠想象出來的，而是靠切實工夫做出來的。他對那種只想象聖賢氣象、不做修養工夫的傾向，提出了明確的批評。

Zhu Xi inherited the Cheng brothers' thought of "observing the Sage-Like Persona," but he emphasized the word "concrete" (shi, 實) even more—the Sage-Like Persona is not produced by imagination, but by concrete effort (qieshi gongfu, 切實工夫). He explicitly criticized the tendency to merely imagine the Sage-Like Persona without making cultivation effort.

有一次，門人問朱熹："先識聖人氣象，如何？"——先去認識聖人的氣象，怎麼樣？朱熹回答說："今不理會聖賢做起處，卻只去想他氣象，則精神卻只在外，自家不曾做得著實工夫。須是'切問而近思'。"（《朱子語類》卷二十九）[12] 現在不去理會聖賢是從哪裡做起的，卻只去想象他們的氣象，那精神就只在外面，自己不曾做過實實在在的工夫。必須要"切問而近思"——切實地發問，切近地思考，不能好高騖遠。

Once, a disciple asked Zhu Xi: "What about first apprehending the qixiang of the sage?" Zhu Xi replied: "Now, if one does not attend to where the sages began their effort, but only imagines their qixiang, then one's spirit remains entirely outside, and one has not made any genuine effort oneself. One must 'ask earnestly and reflect on what is near at hand' (qiewen er jinsi, 切問而近思)." (Classified Conversations of Master Zhu (Zhuzi Yulei, 朱子語類), vol. 29)[12] If one does not pay attention to where the sages started their cultivation, but only imagines their qixiang, one's spirit remains external, and one has not made any real effort oneself. One must "ask earnestly and reflect on what is near at hand"—asking practical questions and thinking about immediate matters, not chasing after lofty and distant ideals.

 術語注釋 / Term Note

 qiewen jinsi：切問近思——Earnest Questioning and Near-at-Hand Reflection. From the Analects (Zizhang), where Zixia says: "Learn broadly and firmly maintain your aspiration; ask earnestly and reflect on what is near at hand—ren is therein." It means: learn broadly and steadfastly hold to your purpose, ask earnest questions and reflect on matters close at hand, and humane virtue is found within. Zhu Xi cited this phrase to emphasize that cultivation must begin from what is immediate and practical, not empty talk about lofty realms. "Earnest questioning" means asking questions that concern oneself directly; "near-at-hand reflection" means thinking about what one can do here and now. The phrase encapsulates the Confucian insistence that moral growth begins in the concrete circumstances of daily life, not in abstract speculation.

朱熹還特別指出，想象聖賢氣象是沒有用的，必須"驗之吾身"——在自己身上驗證。他說："孔子，元氣也；顏子，和風慶雲也。孟子，泰山岩岩之氣象也。此程夫子之善想像者也。……豈徒想像而已哉！必還以驗之吾身者如何也。"（《朱子語類》卷九十三）[13] 孔子是元氣，顏子是和風慶雲，孟子是泰山岩岩的氣象——這是程夫子善於想象的地方。……但哪裡只是想象就算了呢！必須回到自己身上，驗證一下自己的工夫做得怎麼樣。這句話說得很明白：想象聖賢的氣象只是第一步，更重要的是把聖賢的氣象落實到自己的修養中，在自己身上驗證——我有沒有孔子那樣的渾然？有沒有顏子那樣的溫潤？有沒有孟子那樣的剛健？如果沒有，那就說明工夫還沒到家，還得繼續做。

Zhu Xi particularly pointed out that merely imagining the Sage-Like Persona is useless; one must "verify it in one's own person" (yan zhi wu shen, 驗之吾身). He said: "Confucius is primal qi; Yan Hui is gentle breeze and auspicious clouds; Mencius has the precipitous qixiang of Mount Tai. This is Master Cheng's skill in imagination.… But is it merely imagination? One must return and verify how things stand in one's own person." (Classified Conversations of Master Zhu, vol. 93)[13] Imagining the qixiang of the sages is only the first step; what is more important is to actualize the Sage-Like Persona in one's own cultivation and verify it in oneself—do I have the all-embracing quality of Confucius? Do I have the gentle warmth of Yan Hui? Do I have the vigor of Mencius? If not, it means one's effort has not reached the mark and one must continue.

朱熹對顏淵的解讀，最能體現他的"實學"傾向。二程說顏子是"和風慶雲"，給人的印象是柔和溫潤的。但朱熹卻要發掘顏淵剛健大勇的一面。他說："如今人多將顏子做個柔善底人看，殊不知顏子乃是大勇，反是他剛果得來細密不發露"，如"有大氣力底人，都不使出，只是無人抵得他"（《朱子語類》卷五十二）[14]。現在的人大多把顏子看成一個柔和善良的人，殊不知顏子乃是大勇之人，只是他的剛毅果決表現得很細密、不外露罷了——就像一個有大氣力的人，不把力氣使出來，但沒有人能抵擋得了他。

Zhu Xi's interpretation of Yan Hui best exemplifies his "practical learning" (shixue, 實學) tendency. The Cheng brothers described Yan Hui as "gentle breeze and auspicious clouds," giving the impression of gentleness and warmth. But Zhu Xi wanted to uncover the side of Yan Hui that was vigorous and courageously bold. He said: "People today mostly regard Yan Hui as a gentle and kind person, not realizing that Yan Hui was a man of great courage; it is just that his decisiveness and firmness manifested so subtly that they were not outwardly visible," like "a man of great strength who does not exert his strength, yet no one can withstand him" (Classified Conversations of Master Zhu, vol. 52)[14]. People today mostly see Yan Hui as a gentle, kind person, not realizing that he was a man of supreme courage—it is just that his firmness and resolve were expressed so subtly that they did not show outwardly—like a person of great strength who does not display his power, yet no one can match him.

朱熹為什麼要強調顏淵的"大勇"？因為他擔心學者把聖賢氣象理解為一種柔弱的、超脫的審美境界，從而忽視了聖賢剛健弘毅、積極有為的精神。在朱熹看來，真正的聖賢氣象，既有顏子那樣的溫潤含蓄，也有孟子那樣的剛健挺拔；既有"吾與點也"的灑脫，也有"知其不可而為之"的擔當。只取一面，就不是聖賢氣象的全貌。所以朱熹強調："聖賢氣象貴剛毅而不貴柔和，重切實而不重想象。"[15] 聖賢氣象貴在剛毅而不貴在柔和，重在切實而不重在想象。

Why did Zhu Xi emphasize Yan Hui's "great courage" (dayong, 大勇)? Because he was concerned that learners might interpret the Sage-Like Persona as a soft, detached aesthetic realm, thereby neglecting the vigorous, resolute (gangjian hongyi, 剛健弘毅), and actively purposeful spirit of the sages. In Zhu Xi's view, the true Sage-Like Persona includes both the gentle reserve of Yan Hui and the vigorous uprightness of Mencius; both the free-spiritedness of "I agree with Dian" (wu yu dian ye, 吾與點也) and the dedication of "knowing it cannot be done yet doing it anyway" (zhi qi bu ke er wei zhi, 知其不可而為之). Taking only one side is not the full picture of the Sage-Like Persona. Therefore, Zhu Xi emphasized: "The Sage-Like Persona values firmness (gangyi, 剛毅) over softness, and concrete practice over imagination."[15]

朱熹對曾點和曾參父子的比較，也很能說明問題。門人問曾晳（曾點）和曾參父子的氣象有什麼不同，朱熹回答說："曾氏父子二人極不同。世間自有一樣人如此高灑，見得底，學不得也。學者須是學曾子逐步做將去，方穩實。"（《朱子語類》卷四十）[16] 曾家父子兩人非常不同。世間自然有這樣一種人，天資高邁、灑脫不羈，那種境界是悟出來的，學不來的。學者必須學曾子（曾參）那樣一步一步踏實地做去，才穩妥實在。曾點的氣象是"高灑"——天資高、灑脫，那是天生的，一般人學不來；曾參的氣象是"穩實"——一步一個腳印，那是工夫做出來的，人人都可以學。朱熹顯然更推崇曾參的路徑，因為它是可學、可至的，是"實學"的路徑。

Zhu Xi's comparison of Zeng Dian (曾點) and Zeng Shen (曾參) (father and son) is also very illuminating. When a disciple asked about the difference in qixiang between Zeng Xi (Zeng Dian) and Zeng Shen, Zhu Xi replied: "The father and son of the Zeng family are extremely different. In the world there are naturally people of such lofty and free-spirited quality (gaosa, 高灑) that what they apprehend cannot be learned. The learner must learn from Zeng Shen, advancing step by step, only then will it be solid and reliable (wenshi, 穩實)." (Classified Conversations of Master Zhu, vol. 40)[16] Zeng Dian's qixiang was "lofty and free-spirited"—a natural endowment that cannot be learned by ordinary people; Zeng Shen's qixiang was "solid and reliable"—achieved step by step through effort, which everyone can learn. Zhu Xi clearly preferred Zeng Shen's path because it is learnable and attainable—the path of "practical learning."

 （三）錢穆：以"實學"精神重構朱子學

 (3) Qian Mu: Reconstructing Zhu Xi's Learning through the Spirit of "Practical Learning"

錢穆先生在《朱子新學案》中，對朱子學做了系統而深入的研究。他特彆強調，朱子學的核心精神是"實學"——重切實工夫，反懸空想象。[17] 錢穆說："朱子之學，最尚實踐，不尚空言。"（《朱子新學案》第一冊）[18] 朱子的學問，最崇尚實踐，不崇尚空談。這句話，可以說是理解朱子"聖賢氣象"思想的一把鑰匙。

In New Studies on Zhu Xi, Mr. Qian Mu conducted a systematic and in-depth study of Zhu Xi's learning (Zhuzi xue, 朱子學). He particularly emphasized that the core spirit of Zhu Xi's learning is "practical learning" (shixue, 實學)—valuing concrete effort and opposing empty imagination.[17] Qian Mu said: "Zhu Xi's learning most values practice (shijian, 實踐), not empty words (kongyan, 空言)." (New Studies on Zhu Xi, vol. 1)[18] This statement can be regarded as a key to understanding Zhu Xi's thought on the Sage-Like Persona.

 術語注釋 / Term Note

 shixue：實學——Practical Learning. "Practical learning" is an important concept in the history of Chinese Confucianism, emphasizing that learning must be put into practice and opposing empty talk about nature and principle without practical application. Qian Mu used "practical learning" to summarize the spirit of Zhu Xi's learning, meaning that Zhu Xi's Neo-Confucianism is not abstract theoretical speculation, but is closely integrated with everyday human relationships and cultivation practice. When Zhu Xi spoke of "investigating things and extending knowledge," he did not mean that learners should study the physical properties of objective things, but that they should exhaust moral principles in daily conduct; when he spoke of the "Sage-Like Persona," he did not mean that learners should imagine an aesthetic realm, but that they should achieve the moral character of sages in themselves through concrete effort. The concept of shixue asserts the primacy of moral practice over theoretical abstraction—a distinctly Chinese intellectual tradition that resists the Western dichotomy between theory and practice.

錢穆指出，朱子論"聖賢氣象"，和二程有一個重要的不同：二程偏重於"觀"——觀聖賢的氣象，以聖賢為榜樣；朱子則偏重於"做"——通過切實的修養工夫，在自己身上做出聖賢的氣象。[19] 二程說"須要識得聖賢氣象"，重點在"識"——認識、體會；朱子說"必還以驗之吾身者如何"，重點在"驗"——驗證、實踐。從"識"到"驗"，就是從審美靜觀到道德實踐的轉化，也是從二程到朱子的發展。

Qian Mu pointed out that there is an important difference between Zhu Xi and the Cheng brothers in their discussion of the Sage-Like Persona: the Cheng brothers leaned toward "observing" (guan, 觀)—observing the qixiang of the sages and taking them as models; Zhu Xi leaned toward "doing" (zuo, 做)—achieving the Sage-Like Persona in oneself through concrete cultivation effort.[19] The Cheng brothers said "one must apprehend the qixiang of the sages," emphasizing "apprehension" (shi, 識)—recognition and experience; Zhu Xi said "one must return and verify how things stand in one's own person," emphasizing "verification" (yan, 驗)—validation and practice. From "apprehension" to "verification" is the transformation from aesthetic contemplation to moral practice, and it is also the development from the Cheng brothers to Zhu Xi.

錢穆還特別分析了朱子對"曾點氣象"的態度。他指出，朱子並不是不欣賞曾點那種"胸次悠然，直與天地萬物上下同流"的灑脫境界，而是擔心學者把這種境界當作可以憑空悟得的東西，從而忽視了切實的修養工夫。[20] 朱子在解釋《論語·先進》"吾與點也"章時說："曾點之學，蓋有以見夫人慾盡處，天理流行，隨處充滿，無少欠闕。故其動靜之際，從容如此。而其言志，則又不過即其所居之位，樂其日用之常，初無捨己為人之意。而其胸次悠然，直與天地萬物上下同流，各得其所之妙，隱然自見於言外。視三子之規規於事為之末者，其氣象不侔矣。故夫子嘆息而深許之。"（《四書章句集注·論語集注》卷六）[21]

Qian Mu also particularly analyzed Zhu Xi's attitude toward the "qixiang of Zeng Dian" (Zeng Dian qixiang, 曾點氣象). He pointed out that it is not that Zhu Xi did not appreciate Zeng Dian's free-spirited realm of "a leisurely mind, flowing upward and downward with heaven, earth, and the ten thousand things," but that he was concerned that learners might regard this realm as something that could be intuitively grasped out of thin air, thereby neglecting concrete cultivation effort.[20] In his commentary on the "I agree with Dian" passage in the Analects (Xianjin, 先進), Zhu Xi wrote: "Zeng Dian's learning was such that he perceived where human desires (renyu, 人慾) are exhausted and Heavenly Principle (tianli, 天理) flows, filling everywhere without the slightest deficiency. Therefore, in his movement and stillness, he was so at ease. And when he spoke of his ambition, it was merely to find joy in the ordinary affairs of daily life in the position he occupied, with no thought of abandoning himself for others. Yet his mind was so leisurely that it truly flowed upward and downward with heaven, earth, and the ten thousand things, and the wonder of each thing attaining its proper place was implicitly manifest beyond words. Compared with the other three disciples who were meticulously concerned with the minutiae of affairs, his qixiang was simply not of the same order. That is why the Master sighed and deeply approved of him." (Collected Commentaries on the Four Books: Commentary on the Analects, vol. 6)[21]

錢穆分析說，朱子這段解釋，既肯定了曾點氣象的高遠，又隱含了一個提醒：曾點的境界是"人慾盡處，天理流行"的結果，不是憑空悟得的。[22] 你要達到曾點那種灑脫，必須先做"盡人慾"的工夫——把私慾克盡了，天理才能流行；私慾沒有克盡，你想象的"灑脫"只是自欺欺人。這就是朱子的"實學"精神——再高的境界，也要從切實的工夫做起。

Qian Mu analyzed that Zhu Xi's commentary both affirms the loftiness of Zeng Dian's qixiang and implicitly contains a reminder: Zeng Dian's realm was the result of "where human desires are exhausted and Heavenly Principle flows," not something grasped out of thin air.[22] To attain Zeng Dian's free-spiritedness, one must first make the effort to "exhaust human desires" (jin renyu, 盡人慾)—only when selfish desires are completely subdued can Heavenly Principle flow freely; if selfish desires are not subdued, the "free-spiritedness" one imagines is merely self-deception. This is Zhu Xi's spirit of "practical learning"—no matter how lofty the realm, it must begin with concrete effort.

 術語注釋 / Term Note

 tianli：天理——Heavenly Principle. The fundamental law of the universe and the ultimate standard of morality. In human beings, Heavenly Principle is the moral nature of ren (humaneness), yi (righteousness), li (propriety), and zhi (wisdom). It is not an external law imposed from without, but the inherent moral order that pervades all reality and finds its highest expression in human nature. The concept of tianli anchors Confucian ethics in a cosmic moral order, asserting that moral values are not mere social conventions but are rooted in the very structure of reality.

 renyu：人慾——Human Desires. Selfish desires and greed that exceed legitimate needs. Neo-Confucians advocated "preserving Heavenly Principle, extinguishing human desires" (cun tianli, mie renyu)—preserving and following Heavenly Principle, eliminating and restraining human desires. Note that "extinguishing human desires" does not mean eliminating all human desires, but rather eliminating selfish desires that exceed legitimate bounds. Normal human needs (such as eating when hungry and drinking when thirsty) are Heavenly Principle, not human desires. The distinction between tianli and renyu is central to Neo-Confucian moral psychology: it is not a rejection of human needs, but a call to distinguish between genuine needs and selfish excess.

四、《大學》八條目：成就聖賢氣象的踐履次第

 IV. The Eight Steps of The Great Learning: The Practical Sequence for Attaining the Sage-Like Persona

前面我們講了"聖賢氣象"是什麼，以及二程、朱熹、錢穆對它的定義。現在，我們要進入更實際的層面：一個普通人，如何通過修養工夫，一步步成就聖賢的氣象？朱熹給出的答案，就是《大學》八條目。

We have discussed what the "Sage-Like Persona" is and how the Cheng brothers, Zhu Xi, and Qian Mu defined it. Now we move to a more practical level: how can an ordinary person, through cultivation effort, step by step attain the qixiang of a sage? The answer Zhu Xi gives is the Eight Steps of The Great Learning.

《大學》開篇就說："大學之道，在明明德，在親民，在止於至善。"[23] 大學的道理，在於彰顯光明的德性，在於推己及人、使他人也能日新其德，在於達到至善的境界。這"三綱領"之後，就是"八條目"："古之欲明明德於天下者，先治其國；欲治其國者，先齊其家；欲齊其家者，先修其身；欲修其身者，先正其心；欲正其心者，先誠其意；欲誠其意者，先致其知；致知在格物。"[24] 這八條，從平天下到格物，是由外到內的推求；而實際修養的次第，則是由內到外——從格物致知開始，一步步推擴到平天下。

The Great Learning opens by saying: "The Way of great learning (Daxue zhi dao, 大學之道) lies in illuminating illustrious virtue (ming mingde, 明明德), in renovating the people (qinmin, 親民), and in abiding in the highest good (zhi yu zhishan, 止於至善)."[23] After these "Three Cardinal Principles" (san gangling, 三綱領), come the "Eight Steps" (ba tiaomu, 八條目): "The ancients who wished to illuminate illustrious virtue throughout the world first governed their states; wishing to govern their states, they first regulated their families; wishing to regulate their families, they first cultivated their persons; wishing to cultivate their persons, they first rectified their minds; wishing to rectify their minds, they first made their intentions sincere; wishing to make their intentions sincere, they first extended their knowledge; extending knowledge lies in investigating things."[24] These eight steps, from bringing peace to the world to investigating things, are a logical progression from outer to inner; but the actual sequence of cultivation proceeds from inner to outer—starting from investigating things and extending knowledge, gradually expanding to bringing peace to the world.

 術語注釋 / Term Note

 san gangling：三綱領——Three Cardinal Principles. The three fundamental goals set forth in The Great Learning—"illuminating illustrious virtue" (manifesting the bright moral nature inherent in human beings), "renovating the people" (extending virtue to others so that they too may illuminate their illustrious virtue and renew themselves daily), and "abiding in the highest good" (attaining the realm of supreme goodness and remaining steadfast). These three principles are the overall goal of Confucian cultivation, and the Eight Steps are the concrete means to achieve it. Together they articulate the Confucian vision of moral self-cultivation as both an inner transformation and an outward, world-transforming project.

 ba tiaomu：八條目——Eight Steps. The eight cultivation steps set forth in The Great Learning—investigating things (gewu), extending knowledge (zhizhi), making intentions sincere (chengyi), rectifying the mind (zhengxin), cultivating the person (xiushen), regulating the family (qijia), governing the state (zhiguo), and bringing peace to the world (ping tianxia). These eight steps constitute a complete cultivation system from inner to outer, from near to far, and are the concrete unfolding of the Confucian Way of "sage within, king without" (nei sheng wai wang, 內聖外王). The sequence is not merely logical but existential: each step must be genuinely lived before the next can be authentically undertaken.

 （一）格物致知：建立道德認知的基礎

 (1) Investigating Things and Extending Knowledge: Establishing the Foundation of Moral Cognition

八條目第一步是"格物致知"。什麼是"格物"？朱熹解釋說："格，至也。物，猶事也。窮至事物之理，欲其極處無不到也。"（《四書章句集注·大學章句》）[25] "格"就是"至"——走到極處；"物"就是"事"——一切事物。"格物"就是窮究事物之理，直到無所不到、無所不盡。什麼是"致知"？朱熹說："致，推極也。知，猶識也。推極吾之知識，欲其所知無不盡也。"（《四書章句集注·大學章句》）[26] "致"就是推到極處，"知"就是認識。"致知"就是把自己的認識推到極致，無所不知、無所不盡。

The first of the Eight Steps is "investigating things and extending knowledge" (gewu zhizhi, 格物致知). What is "investigating things" (gewu, 格物)? Zhu Xi explains: "Ge means 'to arrive at.' Wu means 'things.' To investigate things is to exhaust the principles of things, arriving at their utmost without leaving anything unreached." (Collected Commentaries on the Four Books: Commentary on the Great Learning)[25] What is "extending knowledge" (zhizhi, 致知)? Zhu Xi says: "Zhi means 'to push to the utmost.' Zhi means 'knowledge.' To extend knowledge is to push one's knowledge to the utmost, leaving nothing unknown." (Collected Commentaries on the Four Books: Commentary on the Great Learning)[26]

為什麼格物致知是修養的第一步？因為在朱熹看來，人的道德修養必須以道德認知為基礎。你不知道什麼是善、什麼是惡，你怎麼去行善去惡？你不知道什麼是天理、什麼是人慾，你怎麼去存天理滅人慾？所以，修養的第一步，就是要"知"——知道什麼是對的、什麼是錯的，知道什麼該做、什麼不該做。有了這個"知"，後面的誠意正心、修身齊家才有方向；沒有這個"知"，後面的工夫就是盲目的。

Why is investigating things and extending knowledge the first step of cultivation? Because in Zhu Xi's view, moral cultivation must be based on moral cognition (daode renzhi, 道德認知). If you do not know what is good and what is evil, how can you do good and avoid evil? If you do not know what is Heavenly Principle and what is human desire, how can you preserve Heavenly Principle and extinguish human desire? Therefore, the first step of cultivation is "knowing" (zhi, 知)—knowing what is right and what is wrong, knowing what should be done and what should not be done. With this "knowing," the subsequent steps of making intentions sincere, rectifying the mind, cultivating the person, and regulating the family have direction; without it, those efforts are blind.

朱熹特彆強調，格物不是要學者去研究客觀事物的物理規律，而是要在日用常行中窮究道德之理。他說："格物之論，伊川意雖謂眼前無非是物，然其格之也，亦須有緩急先後之序，豈遽以為存心於一草木器用之間而忽然懸悟也哉？"（《朱文公文集》卷三十九《答陳齊仲》）[27] 格物的說法，程頤的意思雖然是說眼前沒有不是物的，但格物也得有個緩急先後的次序，哪裡是說把心放在一草一木、一器一用之間，就能忽然頓悟呢？朱熹的意思很清楚：格物的重點，不是草木器用的物理，而是人倫日用中的道德之理——君臣之義、父子之親、夫婦之別、長幼之序、朋友之信，這些才是格物的首要對象。

Zhu Xi particularly emphasized that investigating things does not mean that learners should study the physical laws of objective things, but rather that they should exhaust moral principles in daily conduct. He said: "Regarding the theory of investigating things, although Cheng Yi (伊川, the courtesy name of Cheng Yi) meant that everything before one's eyes is a thing, investigating them must also have an order of urgency and priority. How could it mean that by setting one's mind on a plant, a tree, a vessel, or an implement, one would suddenly achieve enlightenment?" (Collected Writings of Master Zhu, vol. 39, "Reply to Chen Qizhong")[27] Zhu Xi's meaning is clear: the focus of investigating things is not the physics of plants and implements, but the moral principles in everyday human relationships—the righteousness between ruler and minister, the affection between father and son, the distinction between husband and wife, the order between elder and younger, the trust between friends—these are the primary objects of investigating things.

 術語注釋 / Term Note

 gewu zhizhi：格物致知——Investigating Things and Extending Knowledge. This is the first of the Eight Steps of The Great Learning and the epistemological foundation of Zhu Xi's theory of cultivation. "Investigating things" means exhausting the principles of things; "extending knowledge" means pushing one's understanding to the utmost. Zhu Xi believed that by exhausting moral principles in daily conduct, one's moral cognition would gradually expand and deepen, ultimately reaching the realm where "the surface and interior, the coarse and fine of all things are reached, and the whole substance and great function of one's mind are all illuminated." Investigating things and extending knowledge is the effort of "knowing" (zhi), the foundation for the subsequent effort of "acting" (xing). Unlike Western epistemology, which often separates the knower from the known, gewu zhizhi is inherently moral and practical: to know a thing's principle is to know how one ought to relate to it.

錢穆在《朱子新學案》中特別指出，朱子的格物說，核心精神是"即物窮理"——在具體事物中窮究天理，而不是離開事物去懸空求理。[28] 這和佛道兩家的"頓悟"說有根本不同。佛家講"頓悟成佛"，道家講"坐忘得道"，都是要離開具體事物、超越經驗世界去追求一種抽象的覺悟。朱子的格物說則相反——理就在具體事物之中，你要在事上見理、在物上窮理，格得一物就有一物的理，格得多了自然會貫通。這就是"實學"的精神——不騖高遠，不尚空談，從眼前的具體事物做起。

Qian Mu particularly pointed out in New Studies on Zhu Xi that the core spirit of Zhu Xi's theory of investigating things is "examining things to exhaust principle" (ji wu qiong li, 即物窮理)—exhausting Heavenly Principle in concrete things, rather than seeking principle in the abstract apart from things.[28] This is fundamentally different from the "sudden enlightenment" (dunwu, 頓悟) theories of Buddhism and Daoism. Buddhism teaches "sudden enlightenment to Buddhahood" (dunwu cheng fo, 頓悟成佛), Daoism teaches "sitting in forgetfulness to attain the Way" (zuowang de dao, 坐忘得道)—both seek to leave concrete things behind and transcend the empirical world in pursuit of abstract enlightenment. Zhu Xi's theory of investigating things is the opposite—principle lies within concrete things; one must see principle in affairs and exhaust principle in things; investigating one thing yields the principle of that thing, and after investigating many things, they will naturally interconnect. This is the spirit of "practical learning"—not chasing after lofty ideals, not valuing empty talk, but starting from the concrete things before one's eyes.

朱熹還講了一個著名的"補格物傳"。因為《大學》原文中"格物致知"這一條沒有傳（解釋），朱熹就自己補了一段。他說："所謂致知在格物者，言欲致吾之知，在即物而窮其理也。蓋人心之靈莫不有知，而天下之物莫不有理。惟於理有未窮，故其知有不盡也。是以大學始教，必使學者即凡天下之物，莫不因其已知之理而益窮之，以求至乎其極。至於用力之久，而一旦豁然貫通焉，則眾物之表裡精粗無不到，而吾心之全體大用無不明矣。"（《四書章句集注·大學章句》）[33] 這段話把格物致知的道理說得非常透徹：人的心靈都有認知能力，天下的事物都有其理。因為理還沒有窮究到底，所以知還沒有窮盡。所以大學一開始教人，就是要學者就着天下的事物，根據已經知道的理去進一步窮究，以求達到極處。用功久了，有一天會豁然貫通——所有事物的表裡精粗都達到了，自己心靈的全體大用也都明白了。這就是格物致知的終極境界。

Zhu Xi also wrote a famous "supplement to the commentary on investigating things" (bu gewu zhuan, 補格物傳). Because the original text of The Great Learning lacked a commentary for the "investigating things and extending knowledge" step, Zhu Xi composed one himself. He wrote: "What is meant by 'extending knowledge lies in investigating things' is that to extend my knowledge, I must examine things and exhaust their principles. The human mind is intelligent and all have knowledge; all things under heaven have their principles. It is only because principles have not been exhausted that knowledge is incomplete. Therefore, when the Great Learning begins to teach, it must cause learners to examine all things under heaven, and based on the principles they already know, further exhaust them, seeking to reach the utmost. After long effort, one day there will be a sudden penetrating comprehension (huoran guantong, 豁然貫通)—then the surface and interior, the coarse and fine of all things will be reached, and the whole substance and great function of one's mind will all be illuminated." (Collected Commentaries on the Four Books: Commentary on the Great Learning)[33] This passage explains the principle of investigating things and extending knowledge very thoroughly: the human mind has cognitive ability, and all things under heaven have their principles. Because principles have not been exhausted, knowledge is incomplete. Therefore, the Great Learning begins by teaching learners to examine all things under heaven, and based on principles already known, to further exhaust them, seeking to reach the utmost. After long effort, one day there will be sudden penetrating comprehension—then the surface and interior, the coarse and fine of all things will be reached, and the whole substance and great function of one's mind will all be illuminated. This is the ultimate realm of investigating things and extending knowledge.

 （二）誠意正心：完成內在德性的轉化

 (2) Making Intentions Sincere and Rectifying the Mind: Completing the Inner Transformation of Virtue

格物致知之後，是誠意正心。如果說格物致知是"知"的工夫——建立道德認知，那麼誠意正心就是"行"的開始——把道德認知轉化為內在的德性。

After investigating things and extending knowledge comes making intentions sincere and rectifying the mind (chengyi zhengxin, 誠意正心). If investigating things and extending knowledge is the effort of "knowing"—establishing moral cognition—then making intentions sincere and rectifying the mind is the beginning of "acting"—transforming moral cognition into inner virtue.

什麼是"誠意"？《大學》說："所謂誠其意者，毋自欺也。如惡惡臭，如好好色，此之謂自謙。故君子必慎其獨也。"[34] 所謂使自己的意念誠實，就是不要自己欺騙自己。就像厭惡難聞的氣味一樣厭惡不善，就像喜愛美麗的容貌一樣喜愛善，這就叫自我滿足。所以君子在獨處的時候也一定要謹慎。"毋自欺"這三個字，是誠意的核心。很多人知道什麼是善、什麼是惡，但在實際行動中卻不去行善去惡，為什麼？因為他在"自欺"——明明知道是對的，卻找借口不去做；明明知道是錯的，卻找理由去做。誠意就是要打破這種自欺，知道是善就真心去好，知道是惡就真心去惡，不口是心非，不陽奉陰違。

What is "making intentions sincere" (chengyi, 誠意)? The Great Learning says: "What is meant by making one's intentions sincere is not deceiving oneself. As one dislikes a bad smell, as one loves a beautiful sight—this is called self-satisfaction. Therefore, the noble person (junzi, 君子) must be cautious even when alone."[34] "Not deceiving oneself" (wu zi qi, 毋自欺) is the core of making intentions sincere. Many people know what is good and what is evil, yet in actual practice they do not do good and avoid evil. Why? Because they are "deceiving themselves" (zi qi, 自欺)—knowing full well something is right, they find excuses not to do it; knowing full well something is wrong, they find reasons to do it. Making intentions sincere means breaking through this self-deception: knowing something is good, one genuinely loves it; knowing something is evil, one genuinely hates it—no saying one thing and meaning another, no outward compliance and inward opposition.

什麼是"正心"？《大學》說："所謂修身在正其心者，身有所忿懥，則不得其正；有所恐懼，則不得其正；有所好樂，則不得其正；有所憂患，則不得其正。"[35] 所謂修養自身在於端正自己的心思，是說心有憤怒就不能端正，有恐懼就不能端正，有喜好就不能端正，有憂患就不能端正。"正心"就是讓心不被憤怒、恐懼、喜好、憂患等情緒所擾動，保持中正平和。心不正，行為就會偏失；心正了，行為才能合乎道德。

What is "rectifying the mind" (zhengxin, 正心)? The Great Learning says: "What is meant by cultivating the person lies in rectifying one's mind is this: if one has anger, the mind cannot be rectified; if one has fear, the mind cannot be rectified; if one has fondness, the mind cannot be rectified; if one has anxiety, the mind cannot be rectified."[35] "Rectifying the mind" means keeping the mind undisturbed by emotions such as anger (fenzhi, 忿懥), fear (kongju, 恐懼), fondness (haole, 好樂), and anxiety (youhuan, 憂患), maintaining centeredness and peace. If the mind is not rectified, conduct will be biased; if the mind is rectified, conduct can conform to morality.

誠意正心的核心方法，在朱熹這裡就是一個"敬"字。"敬"是朱熹修養論的核心範疇，他說："敬字工夫，乃聖門第一義，徹頭徹尾，不可頃刻間斷。"（《朱子語類》卷十二）[36] "敬"的工夫，是孔門第一要義，從頭到尾，一刻也不能間斷。什麼是"敬"？朱熹解釋說："敬者，主一無適之謂。"（《朱文公文集》卷四十一《答程允夫》）[37] "敬"就是心專註於一、不向外馳散。用今天的話說，就是全神貫注、心無旁騖。但朱熹說的"敬"不只是注意力集中，更是一種內心的敬畏態度——對天理的敬畏、對道德的敬畏、對自己本心的敬畏。有了這種敬畏，心就不會放肆，不會鬆懈，不會被私慾所牽引。

The core method of making intentions sincere and rectifying the mind, for Zhu Xi, is captured in the single word "reverence" (jing, 敬). "Reverence" is the core category of Zhu Xi's theory of cultivation; he said: "The effort of reverence is the first and foremost teaching of the Confucian school, from beginning to end, not to be interrupted for a moment." (Classified Conversations of Master Zhu, vol. 12)[36] What is "reverence"? Zhu Xi explained: "Reverence means maintaining unity and avoiding diversion" (zhu yi wu shi, 主一無適). (Collected Writings of Master Zhu, vol. 41, "Reply to Cheng Yunfu")[37] In today's terms, it means being fully focused, with a mind that does not wander. But Zhu Xi's "reverence" is not merely concentration; it is also an inner attitude of awe—awe toward Heavenly Principle, awe toward morality, awe toward one's own original mind. With this awe, the mind will not be reckless, will not slacken, and will not be led astray by selfish desires.

 術語注釋 / Term Note

 jing：敬——Reverence. "Reverence" is the core category of Zhu Xi's theory of cultivation and the attitude that runs through all Eight Steps of The Great Learning. Its basic meaning is "maintaining unity and avoiding diversion"—keeping the mind focused and not allowing it to scatter outward. But "reverence" is not merely concentration; it is also an inner attitude of awe and vigilance—constantly maintaining awe toward morality, without recklessness, laxity, or self-deception. Zhu Xi called reverence the "first and foremost teaching of the Confucian school" because with reverence, investigating things can be concrete, making intentions sincere can be genuine, rectifying the mind can be measured, and cultivating the person can be enduring. "Reverence" differs from "stillness" (jing): Buddhism and Daoism teach "stillness," meaning the mind should not give rise to thoughts and should remain unmoving; Zhu Xi teaches "reverence," meaning the mind should be constantly alert and clear, maintaining focus and awe in everyday interactions. The concept of jing embodies the distinctively Confucian approach to moral discipline: not withdrawal from the world, but vigilant engagement with it.

朱熹講"敬"，有幾個具體的方法。第一是"常惺惺"——心要常常清醒、警覺，不昏昧、不放肆。他說："敬不是萬慮休置之謂，只是隨事專一，謹畏，不放逸爾。"（《朱子語類》卷十二）[38] "敬"不是把一切思慮都放下，而是隨着所做的事專心致志、謹慎敬畏、不放縱。第二是"整齊嚴肅"——外在的容貌舉止要整齊嚴肅，通過外在的規範來帶動內心的敬畏。他說："儼若思，安定辭，安民哉。"（《朱子語類》卷十二）[39] 第三是"慎獨"——在獨處無人看見的時候，也要保持敬畏，不做虧心事。這三個方法，都是為了讓心常存敬畏、不被私慾所動。

Zhu Xi's teaching of "reverence" includes several concrete methods. The first is "constant alertness" (chang xingxing, 常惺惺)—the mind should be constantly clear and vigilant, not dull or reckless. He said: "Reverence does not mean setting aside all thoughts; it simply means being focused on whatever one is doing, being cautious and awe-struck, and not being indulgent." (Classified Conversations of Master Zhu, vol. 12)[38] The second is "orderliness and solemnity" (zhengqi yansu, 整齊嚴肅)—one's outward appearance and bearing should be orderly and solemn, using external norms to cultivate inner awe. He said: "Look as if in deep thought; speak calmly and deliberately—thus one brings peace to the people." (Classified Conversations of Master Zhu, vol. 12)[39] The third is "being cautious when alone" (shen du, 慎獨)—even when alone and unseen, one should maintain reverence and not do anything one would be ashamed of. These three methods all serve to keep the mind in a state of constant awe, unmoved by selfish desires.

朱熹特彆強調，"敬"和佛道的"靜"是不同的。佛家講"靜坐"，是要心不起念、如如不動；道家講"坐忘"，是要心齋坐忘、物我兩忘。朱熹講"敬"，則是要心常警覺、惺惺不昧，在日用酬酢中保持專註和敬畏。他說："敬不是閉眼靜坐，只是心常惺惺。"（《朱子語類》卷十二）[40] "敬"不是閉上眼睛靜坐，而是心常常清醒警覺。這個區別很重要：佛道的"靜"是出世的、超越的，朱熹的"敬"是入世的、實踐的——它不是要你離開世界去修行，而是要你在世界中、在人倫日用中修行。[42]

Zhu Xi particularly emphasized that "reverence" (jing) differs from the "stillness" (jing, 靜) of Buddhism and Daoism. Buddhism teaches "sitting in meditation" (jingzuo, 靜坐), where the mind should not give rise to thoughts and should remain unmoving; Daoism teaches "sitting in forgetfulness" (zuowang, 坐忘), where the mind is emptied and self and things are both forgotten. Zhu Xi's "reverence," by contrast, means the mind should be constantly alert and clear, maintaining focus and awe in everyday interactions. He said: "Reverence is not sitting with eyes closed; it is simply that the mind is constantly alert." (Classified Conversations of Master Zhu, vol. 12)[40] This distinction is important: the "stillness" of Buddhism and Daoism is world-transcending; Zhu Xi's "reverence" is world-engaging and practical—it does not ask you to leave the world to cultivate, but to cultivate within the world, in everyday human relationships.[42]

 （三）修身：成就道德人格的整體

 (3) Cultivating the Person: Achieving the Integrity of Moral Character

誠意正心之後，是修身。如果說格物致知是"知"的工夫，誠意正心是"意"和"心"的工夫，那麼修身就是把內在的德性落實到外在的言行中，成就一個完整的道德人格。

After making intentions sincere and rectifying the mind comes cultivating the person (xiushen, 修身). If investigating things and extending knowledge is the effort of "knowing," and making intentions sincere and rectifying the mind is the effort of "intention" and "mind," then cultivating the person is putting inner virtue into practice in outward words and deeds, achieving an integral moral character.

《大學》說："身有所忿懥，則不得其正……心不在焉，視而不見，聽而不聞，食而不知其味。此謂修身在正其心。"[43] 心有憤怒就不能端正……心不在這裡，看了卻看不見，聽了卻聽不到，吃了卻不知道味道。這就是說修身在於端正自己的心。修身的關鍵，是讓心始終保持中正，不被情緒所左右，從而使言行舉止都合乎道德。

The Great Learning says: "If one has anger, the mind cannot be rectified… When the mind is not present, one looks but does not see, listens but does not hear, eats but does not know the taste. This is what is meant by saying that cultivating the person lies in rectifying the mind."[43] The key to cultivating the person is keeping the mind always centered, not swayed by emotions, so that words, deeds, and bearing all conform to morality.

朱熹講修身，特彆強調"變化氣質"。什麼是"氣質"？在朱熹看來，人出生時所稟受的"氣"有清濁、厚薄、偏全的不同，這就形成了人的"氣質之性"——有的人天生聰明，有的人天生愚鈍；有的人天生寬厚，有的人天生刻薄；有的人天生剛健，有的人天生柔弱。這些先天的氣質差異，不是道德上的過錯，但如果不加修養，就會成為道德修養的障礙。"變化氣質"，就是通過後天的修養工夫，改變先天稟受的氣質偏駁，使濁者變清、薄者變厚、偏者變全。朱熹說："為學大益，在自求變化氣質。"（《朱子語類》卷十二）[44] 做學問最大的益處，在於自己努力去變化氣質。

In discussing cultivating the person, Zhu Xi particularly emphasized "transforming one's physical endowment" (bianhua qizhi, 變化氣質). What is "physical endowment" (qizhi, 氣質)? In Zhu Xi's view, the qi that people receive at birth differs in clarity and turbidity, thickness and thinness, partiality and completeness—this forms one's "physical nature" (qizhi zhi xing, 氣質之性). Some people are born intelligent, others dull; some are born generous, others mean; some are born vigorous, others weak. These innate differences in endowment are not moral faults, but without cultivation they can become obstacles to moral development. "Transforming one's physical endowment" means, through acquired cultivation effort, changing the biases of innate endowment, making the turbid pure, the thin thick, and the partial complete. Zhu Xi said: "The greatest benefit of learning lies in seeking to transform one's own physical endowment." (Classified Conversations of Master Zhu, vol. 12)[44]

 術語注釋 / Term Note

 bianhua qizhi：變化氣質——Transforming One's Physical Endowment. This is a key concept in Zhu Xi's theory of cultivation. It refers to the process by which, through sustained moral effort, one transforms the biases and limitations of one's innate physical endowment (qizhi)—the particular quality of qi one received at birth—so that what was turbid becomes clear, what was thin becomes thick, and what was partial becomes complete. Unlike the Western concept of "character" as something fixed, qizhi is understood as something malleable through effort: one's innate disposition is not destiny, but raw material to be refined through cultivation. The concept expresses the profound Confucian optimism about human perfectibility: no matter what one's innate endowment, moral cultivation can transform it.

修身達到一定境界，就會有"孔顏樂處"。什麼是"孔顏樂處"？孔子說："飯疏食飲水，曲肱而枕之，樂亦在其中矣。不義而富且貴，於我如浮雲。"（《論語·述而》）[45] 吃粗糧，喝白水，彎着胳膊當枕頭，快樂也就在其中了。用不正當的手段得來的富貴，對我來說就像天上的浮雲一樣。顏淵呢？孔子稱讚他說："一簞食，一瓢飲，在陋巷，人不堪其憂，回也不改其樂。"（《論語·雍也》）[46] 一竹筐飯，一瓢水，住在簡陋的巷子里，別人都受不了那種憂愁，顏淵卻不改變他的快樂。孔子和顏淵的快樂，不是因為物質條件好，而是因為內心充實——他們的德性充實了，所以不管外在境遇如何，內心都能保持安寧和快樂。這就是"孔顏樂處"。

When cultivating the person reaches a certain realm, one will experience "the Joy of Confucius and Yan Hui" (Kong Yan lechu, 孔顏樂處). What is "the Joy of Confucius and Yan Hui"? Confucius said: "Eating coarse rice, drinking water, and bending my arm as a pillow—joy is to be found in these things. Wealth and honor obtained through unrighteousness are to me like floating clouds." (The Analects, Shuer)[45] And of Yan Hui, Confucius said: "A single basket of rice, a single gourd of water, living in a humble alley—others could not bear such hardship, but Yan Hui did not change his joy." (The Analects, Yongye)[46] The joy of Confucius and Yan Hui was not because of good material conditions, but because of inner fullness—their virtue was full, so no matter the external circumstances, their hearts could maintain peace and joy. This is "the Joy of Confucius and Yan Hui."

 術語注釋 / Term Note

 Kong Yan lechu：孔顏樂處——The Joy of Confucius and Yan Hui. This refers to the profound inner joy that Confucius and Yan Hui experienced regardless of external circumstances. It is not the fleeting pleasure of sensory gratification, but the deep, abiding contentment that comes from a virtuous character fully at peace with itself. The "joy" (le, 樂) here is not dependent on external conditions—it is the joy of being who one ought to be, of having one's moral nature fully realized. The concept of "the Joy of Confucius and Yan Hui" became a central topic in Neo-Confucian cultivation, representing the affective dimension of moral self-realization: virtue is not merely a duty, but a source of profound happiness.

朱熹說："人須是知得孔顏樂處，方是真有所得。"（《朱子語類》卷三十一）[47] 人必須知道孔顏樂處在哪裡，才算是真正有所收穫。但朱熹同時強調，"孔顏樂處"不是憑空想象出來的，而是修身工夫到家後的自然結果。你沒有經過格物致知、誠意正心的工夫，沒有變化氣質，你就不可能真正體會到孔顏之樂——你想象的"樂"，只是自欺欺人。這又是"實學"精神的體現：再高的境界，也要從切實的工夫做起。

Zhu Xi said: "One must know where the Joy of Confucius and Yan Hui lies, only then has one truly attained something." (Classified Conversations of Master Zhu, vol. 31)[47] But Zhu Xi also emphasized that "the Joy of Confucius and Yan Hui" is not conjured up out of imagination, but is the natural result of cultivation effort reaching maturity. Without having gone through the effort of investigating things, extending knowledge, making intentions sincere, and rectifying the mind—without having transformed one's physical endowment—one cannot truly experience the joy of Confucius and Yan Hui; the "joy" one imagines is merely self-deception. This again reflects the spirit of "practical learning": no matter how lofty the realm, it must begin with concrete effort.

修身的完成，就是聖賢氣象的初步成就。一個人通過格物致知建立了道德認知，通過誠意正心完成了內在德性的轉化，通過修身變化了氣質、成就了道德人格，他的言行舉止自然就會有一種獨特的氣象——這種氣象，不是裝出來的，而是德性充實後的自然流露。就像一朵花，根扎得深、養分足，自然會開出美麗的花；一個人德性充實了，自然會有聖賢的氣象。

The completion of cultivating the person is the initial achievement of the Sage-Like Persona. A person who has established moral cognition through investigating things and extending knowledge, completed the inner transformation of virtue through making intentions sincere and rectifying the mind, and transformed physical endowment and achieved moral character through cultivating the person—such a person's words and deeds will naturally have a distinctive qixiang. This qixiang is not pretended, but is the natural outflow of fulfilled virtue. Just as a flower with deep roots and ample nourishment will naturally bloom beautifully, a person whose virtue is full will naturally have the qixiang of a sage.

 （四）齊家治國：推擴道德人格於社會

 (4) Regulating the Family and Governing the State: Extending Moral Character to Society

修身不是終點。《大學》說："身修而後家齊，家齊而後國治，國治而後天下平。"[48] 自身修養好了，然後才能整頓好家庭；家庭整頓好了，然後才能治理好國家；國家治理好了，然後才能使天下太平。修身之後，還要把道德人格推擴到家庭和社會——這就是齊家治國。

Cultivating the person is not the endpoint. The Great Learning says: "Only when the person is cultivated can the family be regulated; only when the family is regulated can the state be governed; only when the state is governed can the world be at peace."[48] After cultivating the person, one must extend moral character to family and society—this is regulating the family and governing the state.

什麼是"齊家"？《大學》說："所謂齊其家在修其身者，人之其所親愛而辟焉，之其所賤惡而辟焉，之其所畏敬而辟焉，之其所哀矜而辟焉，之其所敖惰而辟焉。故好而知其惡，惡而知其美者，天下鮮矣。"[49] 所謂整頓好家庭在於修養自身，是因為人對於自己親愛的人會有偏愛，對於自己厭惡的人會有偏惡，對於自己敬畏的人會有偏敬，對於自己憐憫的人會有偏憐，對於自己輕視的人會有偏慢。所以喜歡一個人而又知道他的缺點，厭惡一個人而又知道他的優點，這樣的人天下少有。齊家的關鍵，是克服情感偏見，公正地對待家庭中的每一個人。

What is "regulating the family" (qijia, 齊家)? The Great Learning says: "What is meant by regulating one's family lies in cultivating one's person is this: people are partial toward those they love, partial against those they despise, partial toward those they revere, partial toward those they pity, partial against those they slight. Therefore, to like someone and yet know their faults, to dislike someone and yet know their virtues—such people are rare under heaven."[49] The key to regulating the family is overcoming emotional prejudice and treating every family member fairly.

什麼是"治國"？《大學》說："所謂治國必先齊其家者，其家不可教而能教人者，無之。故君子不出家而成教於國。"[50] 所謂治理國家必須先整頓好家庭，是因為自己的家人都不能教育好卻能教育好別人的人，是沒有的。所以君子不出家門就能在國內成就教化。治國的關鍵，是把齊家的道理推擴到國家——在家能孝，在朝就能忠；在家能悌，在朝就能順；在家能慈，在朝就能愛民。家國同構，這是儒家政治哲學的核心邏輯。

What is "governing the state" (zhiguo, 治國)? The Great Learning says: "What is meant by governing the state must first regulate one's family is this: there has never been a person who could not teach his own family yet could teach others. Therefore, the noble person, without leaving his family, accomplishes education throughout the state."[50] The key to governing the state is extending the principles of regulating the family to the state—if one can be filial at home, one can be loyal at court; if one can be respectful to elders at home, one can be obedient at court; if one can be kind at home, one can love the people at court. The family and the state share the same structure (jia guo tong gou, 家國同構)—this is the core logic of Confucian political philosophy.

朱熹講治國，特彆強調"絜矩之道"。什麼是"絜矩之道"？《大學》說："所惡於上，毋以使下；所惡於下，毋以事上；所惡於前，毋以先後；所惡於後，毋以從前；所惡於右，毋以交於左；所惡於左，毋以交於右。此之謂絜矩之道。"[52] 你厭惡上級對你的態度，就不要用那種態度對待下級；你厭惡下級對你的態度，就不要用那種態度對待上級；前後左右都是一樣。這就是"絜矩之道"——用一個標準的矩尺來衡量一切，己所不欲，勿施於人。朱熹說："絜矩之道，是平天下的根本。"（《四書章句集注·大學章句》）"絜矩之道"的核心，是將心比心、推己及人——自己不願意的，不要強加給別人。這是儒家道德金律的體現，也是治國平天下的根本原則。

In discussing governing the state, Zhu Xi particularly emphasized the "Way of the Measuring Square" (xieju zhi dao, 絜矩之道). What is the "Way of the Measuring Square"? The Great Learning says: "What you dislike in those above, do not use to direct those below; what you dislike in those below, do not use to serve those above; what you dislike in those before, do not use to lead those after; what you dislike in those after, do not use to follow those before; what you dislike in those on the right, do not use in dealing with those on the left; what you dislike in those on the left, do not use in dealing with those on the right. This is called the Way of the Measuring Square."[52] The core of the "Way of the Measuring Square" is putting oneself in another's place and extending one's own feelings to others—do not impose on others what you do not wish for yourself. This is the Confucian Golden Rule and the fundamental principle for governing the state and bringing peace to the world.

 術語注釋 / Term Note

 xieju zhi dao：絜矩之道——The Way of the Measuring Square. This is the Confucian principle of moral and political reciprocity, articulated in The Great Learning. "絜" means to measure with a cord, "矩" means a carpenter's square—the idea is that one should use a single, consistent standard (the square of one's own feelings) to measure all one's dealings with others. It is a more concrete and relational expression of the Golden Rule: "Do not do to others what you do not wish for yourself" (己所不欲，勿施於人, ji suo bu yu, wu shi yu ren). Unlike the abstract, universalizing formulations of the Western Golden Rule, the Way of the Measuring Square is rooted in the concrete, relational web of human interactions—above and below, before and after, left and right—and calls for situational, empathetic judgment rather than rule-based application.

 （五）平天下：聖賢氣象的終極指向

 (5) Bringing Peace to the World: The Ultimate Direction of the Sage-Like Persona

八條目最後一步是"平天下"。什麼是"平天下"？簡單說，就是用道德教化天下，使天下太平、萬民安樂。這是儒家修養的終極目標——修身不是為了獨善其身，而是為了兼善天下。聖賢氣象的終極指向，就是平天下——把個人的道德修養，最終落實到對天下蒼生的責任和擔當中。

The last of the Eight Steps is "bringing peace to the world" (ping tianxia, 平天下). Put simply, it means using morality to educate and transform the world, bringing peace to all under heaven and happiness to all people. This is the ultimate goal of Confucian cultivation—cultivating the person is not for the sake of self-improvement alone, but for the sake of benefiting all under heaven. The ultimate direction of the Sage-Like Persona is bringing peace to the world—ultimately grounding one's personal moral cultivation in responsibility and commitment to all people.

在全球化時代，"平天下"有了新的內涵，這就是全球治理（quanqiu zhili, 全球治理）。當今世界面臨著氣候變化、貧富差距、文明衝突、公共衛生等一系列全球性問題，這些問題不是任何一個國家能單獨解決的，需要世界各國共同努力。程朱的"聖賢氣象"思想，可以為全球治理提供重要的思想資源。

In the age of globalization, "bringing peace to the world" has taken on new meaning: global governance (quanqiu zhili, 全球治理). Today's world faces a series of global problems—climate change, the gap between rich and poor, clashes of civilizations, public health crises—that no single country can solve alone; they require the joint efforts of all nations. The Cheng-Zhu idea of the "Sage-Like Persona" can provide important intellectual resources for global governance.

 術語注釋 / Term Note

 quanqiu zhili：全球治理——Global Governance. In the context of this paper, "global governance" refers to the collective management of transnational problems through cooperation among states, international organizations, and other actors. The Confucian vision of "bringing peace to the world" (ping tianxia) offers a distinctively Chinese approach to global governance: one rooted in moral self-cultivation rather than institutional design, in relational harmony rather than power politics, and in the ideal of "all under heaven as one family" (tianxia yi jia, 天下一家) rather than the clash of civilizations. It suggests that global order begins not with treaties and sanctions, but with the moral transformation of those who govern—and ultimately, of every person.

第一，"仁者與天地萬物為一體"的胸懷，可以為全球治理提供價值基礎。全球治理需要一種超越民族國家的全球意識，而"仁者與天地萬物為一體"的思想，正是這樣一種全球意識——它把全人類看作一個有機的整體，別人的痛苦就是自己的痛苦，別國的困難就是自己的困難。有了這種意識，各國才能真正合作，共同應對全球性挑戰。

First, the mindset of "the humane person forms one body with heaven, earth, and the ten thousand things" can provide a value foundation for global governance. Global governance requires a global consciousness that transcends nation-states, and the idea of "the humane person forming one body with heaven, earth, and the ten thousand things" is precisely such a global consciousness—it sees all humanity as an organic whole, where the suffering of others is one's own suffering, the difficulties of other nations are one's own difficulties. With this consciousness, nations can truly cooperate to address global challenges.

第二，"修身為本"的理念，可以為全球治理提供方法路徑。全球治理的根本，不在於制度設計和規則制定，而在於治理者自身的道德修養。如果治理者沒有道德修養，再好的制度也會被濫用；如果治理者有道德修養，即使制度不完善，也能做到善治。這就是《大學》說的"自天子以至於庶人，壹是皆以修身為本"（《大學》經一章）——從天子到普通百姓，都要以修養自身為根本。這個道理，不僅適用於個人和國家，也適用於全球治理。

Second, the idea of "self-cultivation as the foundation" (xiushen wei ben, 修身為本) can offer a methodological pathway for global governance. The essence of global governance lies not in institutional design or rule-making, but in the moral cultivation of the governors themselves. If those who govern lack moral integrity, even the best institutions will be abused; if they possess moral integrity, good governance can be achieved even with imperfect institutions. This is what The Great Learning means when it says: "From the Son of Heaven down to the common people, all must take self-cultivation as the foundation " (The Great Learning, Classic Chapter 1). This principle applies not only to individuals and states, but also to global governance.

第三，"實學"的精神，可以為全球治理提供實踐智慧。全球治理不能只靠理論和口號，必須落實到切實的行動中。錢穆說朱子學"最尚實踐，不尚空言"，這個精神對全球治理同樣適用——應對全球性問題，不能只停留在發表聲明和召開會議，必須採取切實的行動，一步一個腳印地推進。這就是"實學"精神在全球治理中的體現。

Third, the spirit of "practical learning" can provide practical wisdom for global governance. Global governance cannot rely merely on theories and slogans; it must be grounded in concrete action. Qian Mu said Zhu Xi's learning "most values practice, not empty words"—this spirit applies equally to global governance: addressing global problems cannot stop at issuing statements and holding conferences; it requires concrete action, advancing step by step. This is the manifestation of the spirit of "practical learning" in global governance.

五、何以是"聖賢氣象"：一個根本性理論問題的回答

 V. Why Is It Called the "Sage-Like Persona"? Answering a Fundamental Theoretical Question

經過以上的分析，我們現在可以來回答本文開頭提出的第一個根本問題了：在二程、朱熹和錢穆的理學定義中，何以是"聖賢氣象"？

Through the above analysis, we can now answer the first fundamental question posed at the beginning of this paper: in the Neo-Confucian definitions of the Cheng brothers, Zhu Xi, and Qian Mu, why is it called the "Sage-Like Persona"?

 （一）"聖賢氣象"是人格整體的道德呈現

 (1) The Sage-Like Persona Is the Holistic Moral Presentation of Personality

"聖賢氣象"之所以是"氣象"而不是"品德""學識""能力"等單一概念，是因為它指向的是聖賢人格的整體呈現，而不是某一個方面的特質。一個人的品德可以是高尚的，學識可以是淵博的，能力可以是卓越的，但這些加在一起還不等於"氣象"。"氣象"是這些因素融合在一起之後，所形成的一種整體的精神風貌和人格感染力——就像一首交響樂，不是各種樂器聲音的簡單疊加，而是各種聲音融合之後所產生的一種整體的音樂效果。

The reason the "Sage-Like Persona" is called "qixiang" rather than a single concept like "virtue" (pinde, 品德), "learning" (xueshi, 學識), or "ability" (nengli, 能力) is that it points to the holistic presentation of the sage's personality, not one particular trait. A person's virtue may be noble, learning may be profound, ability may be outstanding, but these added together do not equal "qixiang." "Qixiang" is the overall spiritual demeanor and personal influence formed after these factors are integrated together—like a symphony, not a simple superposition of the sounds of various instruments, but an overall musical effect produced after various sounds are fused.

二程說孔子是"元氣"、顏子是"和風慶雲"、孟子是"泰山岩岩"，這些比喻都不是在說某一個方面的特質，而是在說整個人格的整體風貌。"元氣"是渾然的、大全的，這是孔子的整體氣象；"和風慶雲"是溫潤的、含蓄的，這是顏子的整體氣象；"泰山岩岩"是剛健的、挺拔的，這是孟子的整體氣象。這些氣象的不同，不是品德高低的不同，而是人格風格的不同——他們都是聖賢，但各自的氣象各有特色。這說明，"聖賢氣象"是一個整體性的概念，它捕捉的是一個人整個人格給人的總體印象，而不是某一個方面的特徵。

When the Cheng brothers said Confucius is "primal qi," Yan Hui is "gentle breeze and auspicious clouds," and Mencius has the "precipitous qixiang of Mount Tai," these metaphors are not describing one particular trait, but the overall demeanor of the whole personality. "Primal qi" is all-embracing and complete—this is Confucius's overall qixiang; "gentle breeze and auspicious clouds" is warm and reserved—this is Yan Hui's overall qixiang; "precipitous Mount Tai" is vigorous and upright—this is Mencius's overall qixiang. These differences in qixiang are not differences in the level of virtue, but differences in personality style (renge fengge, 人格風格)—they are all sages, yet each has his own distinctive qixiang. This shows that the "Sage-Like Persona" is a holistic concept; it captures the overall impression a person's entire personality gives, not one particular feature.

 （二）"聖賢氣象"是內在德性的自然流露

 (2) The Sage-Like Persona Is the Natural Outflow of Inner Virtue

"聖賢氣象"之所以是"氣象"，還因為它是內在德性的自然流露，而不是刻意的偽裝和表演。一個人如果內心沒有真正的德性，卻要在外面裝出一副有德性的樣子，那他裝得再像，也不是真氣象——因為氣象是從內向外自然流露的，裝出來的東西總是有破綻的。就像一朵花，如果它的根是活的、有生命力的，它自然會開出美麗的花；如果根已經死了，你即使給它插上假花，也沒有那種自然的生機和美麗。

The reason the Sage-Like Persona is "qixiang" also lies in the fact that it is the natural outflow (ziran liulu, 自然流露) of inner virtue, not deliberate disguise and performance. If a person has no true virtue within, yet tries to appear virtuous outwardly, no matter how well he pretends, it is not true qixiang—because qixiang naturally flows from inside out, and what is pretended always has flaws. It is like a flower—if its roots are alive and vital, it will naturally bloom beautifully; if the roots are dead, even if you attach artificial flowers, it will lack that natural vitality and beauty.

朱熹說："誠於中，形於外。"（《四書章句集注·大學章句》傳第六章）[53] 內心真誠，就會表現在外面。一個人的內在德性充實了，自然會在言行舉止中表現出來——他的眼神會是坦然的，他的言語會是誠懇的，他的舉止會是穩重的，他待人接物會是寬厚的。這些都不是刻意做出來的，而是德性充實後的自然流露。這就是"聖賢氣象"——它不是聖賢刻意要給人看的，而是聖賢內在德性自然而然地外化於形。

Zhu Xi said: "What is sincere within manifests without." (Collected Commentaries on the Four Books: Commentary on the Great Learning, Commentary Chapter 6)[53] When the heart is sincere, it manifests outwardly. When a person's inner virtue is full, it naturally shows in words and deeds—their eyes will be calm, their words will be sincere, their bearing will be steady, and their interactions with others will be generous. These are not deliberately performed, but the natural outflow of fulfilled virtue. This is the Sage-Like Persona—it is not something the sage deliberately shows to others, but the natural externalization of the sage's inner virtue.

 （三）"聖賢氣象"是實踐工夫的歷史成果

 (3) The Sage-Like Persona Is the Historical Achievement of Practical Effort

錢穆的"實學"視角，為我們理解"何以是聖賢氣象"提供了第三個維度：聖賢氣象不是天生的，也不是憑空悟得的，而是長期實踐工夫的歷史成果。二程說"人須當學顏子，便入聖人氣象"，朱熹說"必還以驗之吾身者如何"，都是在強調：聖賢氣象是學來的、做來的，不是生來就有的。

Qian Mu's "practical learning" perspective provides a third dimension for understanding "why it is called the Sage-Like Persona": the Sage-Like Persona is not innate (tiansheng de, 天生的), nor is it intuitively grasped out of thin air (pingkong wu de, 憑空悟得的), but the historical achievement of long-term practical effort. The Cheng brothers said "one should learn from Yan Hui, and then one will enter the qixiang of a sage," and Zhu Xi said "one must return and verify how things stand in one's own person"—both emphasize that the Sage-Like Persona is learned and achieved through practice, not something one is born with.

這一點非常重要。如果聖賢氣象是天生的，那普通人就沒有希望了——只有天資特別高的人才能有聖賢氣象，一般人只能望洋興嘆。但二程、朱熹和錢穆都告訴我們：聖賢氣象是可以通過修養工夫來成就的。孔子不是天生就是"元氣"，他也是"學而不厭、誨人不倦"（《論語·述而》）[54]，一生學習不輟，才達到了那種渾然大全的境界；顏子不是天生就是"和風慶雲"，他也是"不遷怒，不貳過"（《論語·雍也》）[55]，在日常修養中嚴格要求自己，才達到了那種溫潤含蓄的境界；孟子不是天生就是"泰山岩岩"，他也是"我善養吾浩然之氣"（《孟子·公孫丑上》）[56]，通過長期的道德修養，才達到了那種剛健挺拔的境界。他們的氣象，都是一生修養工夫的成果，不是憑空而來的。

This point is extremely important. If the Sage-Like Persona were innate, then ordinary people would have no hope—only those of exceptionally high natural endowment could have the Sage-Like Persona, and ordinary people could only sigh in despair. But the Cheng brothers, Zhu Xi, and Qian Mu all tell us: the Sage-Like Persona can be achieved through cultivation effort. Confucius was not born as "primal qi"; he too was "never tired of learning, never weary of teaching" (The Analects, Shuer)[54], learning ceaselessly throughout his life before reaching that all-embracing realm; Yan Hui was not born as "gentle breeze and auspicious clouds"; he too "did not transfer his anger, did not repeat a mistake" (The Analects, Yongye)[55], strictly demanding himself in daily cultivation before reaching that warm and reserved realm; Mencius was not born with the "precipitous qixiang of Mount Tai"; he too was "good at nourishing my flood-like qi" (haoran zhi qi, 浩然之氣) (Mencius, Gongsun Chou I)[56], reaching that vigorous and upright realm through long-term moral cultivation. Their qixiang was all the fruit of a lifetime of cultivation effort, not something that came from nowhere.

所以，"何以是聖賢氣象"的答案可以概括為三句話：第一，聖賢氣象是聖賢人格整體的道德呈現，不是某一方面的特質；第二，聖賢氣象是內在德性的自然流露，不是刻意的偽裝和表演；第三，聖賢氣象是長期實踐工夫的歷史成果，不是天生的或憑空悟得的。這三點合在一起，就是二程、朱熹和錢穆對"聖賢氣象"的理學定義。

Therefore, the answer to "why is it called the Sage-Like Persona" can be summarized in three sentences: First, the Sage-Like Persona is the holistic moral presentation of the sage's personality, not one particular trait. Second, the Sage-Like Persona is the natural outflow of inner virtue, not deliberate disguise or performance. Third, the Sage-Like Persona is the historical achievement of long-term practical effort, not innate or intuitively grasped out of thin air. These three points together constitute the Neo-Confucian definition of the "Sage-Like Persona" by the Cheng brothers, Zhu Xi, and Qian Mu.

六、如何成就"聖賢氣象"：《大學》八條目踐履次第的總結

 VI. How to Attain the "Sage-Like Persona": A Summary of the Practical Sequence of the Eight Steps

回答了"何以是聖賢氣象"，我們再來回答第二個根本問題：在志在學為聖賢、以期成就聖賢道德修養境域的聖賢之道中，如何成就"聖賢氣象"？

Having answered "why it is called the Sage-Like Persona," let us now answer the second fundamental question: within the Way of the sages—where one aspires to learn to be a sage and hopes to attain the moral realm of the sages—how does one achieve the Sage-Like Persona?

這個問題的答案，其實已經蘊含在我們前面的分析中了。成就聖賢氣象的路徑，就是《大學》八條目——從格物致知開始，經過誠意正心、修身齊家，到治國平天下，一步步踐履，最終成就聖賢的氣象。下面，我們把這個路徑再做一個總結。

The answer to this question is actually already contained in our preceding analysis. The path to attaining the Sage-Like Persona is precisely the Eight Steps of The Great Learning—starting from investigating things and extending knowledge, proceeding through making intentions sincere and rectifying the mind, cultivating the person and regulating the family, to governing the state and bringing peace to the world, practicing step by step, and ultimately attaining the qixiang of the sages. Below, let us summarize this path once more.

第一步：格物致知——建立道德認知的基礎。 成就聖賢氣象，首先要"知"——知道什麼是善、什麼是惡，什麼是天理、什麼是人慾。通過格物，在日用常行中窮究事物之理；通過致知，把道德認知推到極致。知見明了，修養才有方向；方向對了，工夫才不會白做。

Step One: Investigating Things and Extending Knowledge—Establishing the Foundation of Moral Cognition. To attain the Sage-Like Persona, one must first "know"—know what is good and what is evil, what is Heavenly Principle and what is human desire. Through investigating things, one exhausts the principles of things in daily life; through extending knowledge, one pushes moral cognition to the utmost. When understanding is clear, cultivation has direction; when direction is correct, effort is not wasted.

第二步：誠意正心——完成內在德性的轉化。 有了道德認知，還要把認知轉化為內在的德性。誠意，就是"毋自欺"——知道是善就真心去好，知道是惡就真心去惡，不口是心非；正心，就是讓心不被憤怒、恐懼、喜好、憂患等情緒所擾動，保持中正平和。誠意正心的核心方法是"敬"——主一無適，常存敬畏，不放肆、不鬆懈。

Step Two: Making Intentions Sincere and Rectifying the Mind—Completing the Inner Transformation of Virtue. Having moral cognition, one must also transform cognition into inner virtue. Making intentions sincere means "not deceiving oneself"—knowing something is good, one genuinely loves it; knowing something is evil, one genuinely hates it, not saying one thing and meaning another. Rectifying the mind means keeping the mind undisturbed by emotions such as anger, fear, fondness, and anxiety, maintaining centeredness and peace. The core method of making intentions sincere and rectifying the mind is "reverence"—maintaining unity and avoiding diversion, constantly keeping awe, without recklessness or laxity.

第三步：修身——成就道德人格的整體。 誠意正心之後，要把內在的德性落實到外在的言行中，這就是修身。修身的過程，就是變化氣質的過程——通過長期的修養，改變先天稟受的氣質偏駁，使濁者變清、薄者變厚、偏者變全。修身達到一定境界，就會有"孔顏樂處"——不管外在境遇如何，內心都能保持安寧和快樂。修身的完成，就是聖賢氣象的初步成就。

Step Three: Cultivating the Person—Achieving the Integrity of Moral Character. After making intentions sincere and rectifying the mind, one must put inner virtue into practice in outward words and deeds—this is cultivating the person. The process of cultivating the person is the process of transforming one's physical endowment—through long-term cultivation, changing the biases of innate endowment, making the turbid pure, the thin thick, and the partial complete. When cultivating the person reaches a certain realm, one will have "the Joy of Confucius and Yan Hui"—no matter the external circumstances, the heart can maintain peace and joy. The completion of cultivating the person is the initial achievement of the Sage-Like Persona.

第四步：齊家治國——推擴道德人格於社會。 修身不是終點，還要把道德人格推擴到家庭和社會。齊家，就是用道德規範家庭關係，克服情感偏見，使家庭和睦有序；治國，就是把齊家的道理推擴到國家，以"絜矩之道"——己所不欲勿施於人——來治理國家，以德服人而不是以力服人。聖賢氣象在家庭和政治層面的體現，就是齊家治國的能力和風範。

Step Four: Regulating the Family and Governing the State—Extending Moral Character to Society. Cultivating the person is not the endpoint; one must also extend moral character to family and society. Regulating the family means using morality to regulate family relationships, overcoming emotional prejudices, and making the family harmonious and orderly. Governing the state means extending the principles of regulating the family to the state, using the "Way of the Measuring Square"—do not do to others what you do not wish for yourself—to govern the state, winning people through virtue rather than force. The manifestation of the Sage-Like Persona at the family and political levels is precisely the ability and demeanor to regulate the family and govern the state.

第五步：平天下——實現道德人格的終極關懷。 聖賢氣象的終極指向，是平天下——用道德教化天下，使天下太平、萬民安樂。在全球化時代，平天下有了新的內涵，這就是全球治理。"仁者與天地萬物為一體"的胸懷、"修身為本"的理念、"實學"的精神，都可以為全球治理提供重要的思想資源。聖賢氣象不只是個人的修養境界，更是對天下蒼生的責任和擔當。

Step Five: Bringing Peace to the World—Realizing the Ultimate Concern of Moral Character. The ultimate direction of the Sage-Like Persona is bringing peace to the world—using morality to educate and transform the world, bringing peace to all under heaven and happiness to all people. In the age of globalization, bringing peace to the world has taken on new meaning: global governance. The mindset of "the humane person forms one body with heaven, earth, and the ten thousand things," the理念 of "cultivating the person as the root," and the spirit of "practical learning" can all provide important intellectual resources for global governance. The Sage-Like Persona is not merely a personal realm of cultivation, but also a responsibility and commitment to all people under heaven.

這五步，從內到外、從近到遠、從淺到深，構成了一個完整的修養次第。它不是五個孤立的步驟，而是一個有機的整體——格物致知是誠意正心的基礎，誠意正心是修身的前提，修身是齊家治國的根本，齊家治國是平天下的條件。每一步都離不開其他步驟，每一步都在為下一步做準備。沿着這個次第一步步做去，一個普通人也可以逐步接近聖賢的境界，最終成就聖賢的氣象。這，就是二程、朱熹和錢穆給我們指出的"學為聖賢"之路。

These five steps, from inner to outer, from near to far, from shallow to deep, constitute a complete sequence of cultivation. They are not five isolated steps, but an organic whole—investigating things and extending knowledge is the foundation of making intentions sincere and rectifying the mind; making intentions sincere and rectifying the mind is the prerequisite for cultivating the person; cultivating the person is the root of regulating the family and governing the state; regulating the family and governing the state is the condition for bringing peace to the world. Each step is inseparable from the others, and each step prepares for the next. Following this sequence step by step, an ordinary person can gradually approach the realm of the sages and ultimately attain their qixiang. This is the path of "learning to be a sage" that the Cheng brothers, Zhu Xi, and Qian Mu have pointed out to us.

七、結論

 VII. Conclusion

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，深度解析了程朱"聖賢氣象"這一重要命題。通過分析二程、朱熹和錢穆的相關論述，我們得出了以下幾點結論。

Taking "learning to be a sage" as its anchor and the moral realm of the sages as its goal, this paper has followed the sequence of the Eight Steps of The Great Learning and deeply analyzed the important proposition of the Cheng-Zhu "Sage-Like Persona." Through analyzing the relevant discussions of the Cheng brothers, Zhu Xi, and Qian Mu, we have arrived at the following conclusions.

第一，"聖賢氣象"是宋明理學中一個極具特色的道德修養命題。它不是一個單一的概念，而是一個整體性的範疇——指向聖賢人格的整體道德呈現，是內在德性的自然流露，是長期實踐工夫的歷史成果。二程首倡"觀聖賢氣象"，把它從審美性的人物品鑒轉化為道德修養的方法論；朱熹承二程之餘緒而拓展之，強調"聖賢氣象"必須通過切實工夫來成就，不能只靠想象；錢穆以"實學"精神重構朱子學，進一步凸顯了"聖賢氣象"的實踐性品格。

First, the "Sage-Like Persona" is a highly distinctive proposition of moral cultivation in Song-Ming Neo-Confucianism. It is not a single concept, but a holistic category—pointing to the overall moral presentation of the sage's personality, the natural outflow of inner virtue, and the historical achievement of long-term practical effort. The Cheng brothers first advocated "observing the Sage-Like Persona," transforming it from aesthetic character evaluation into a methodology of moral cultivation; Zhu Xi inherited and expanded their teaching, emphasizing that the Sage-Like Persona must be achieved through concrete effort, not merely through imagination; Qian Mu reconstructed Zhu Xi's learning through the spirit of "practical learning," further highlighting the practical character of the Sage-Like Persona.

第二，成就"聖賢氣象"的路徑，就是《大學》八條目踐履次第。從格物致知建立道德認知的基礎，到誠意正心完成內在德性的轉化，到修身成就道德人格的整體，到齊家治國推擴道德人格於社會，再到平天下實現道德人格的終極關懷——這是一個由內向外、由近及遠、由淺入深的完整修養體系。每一步都有具體的工夫和方法，每一步都在前一步的基礎上推進。這個體系的核心精神是"實學"——重切實工夫，反懸空想象；重實踐驗證，反空談體悟。

Second, the path to attaining the Sage-Like Persona is precisely the practical sequence of the Eight Steps of The Great Learning. From investigating things and extending knowledge to establish the foundation of moral cognition, to making intentions sincere and rectifying the mind to complete the inner transformation of virtue, to cultivating the person to achieve the integrity of moral character, to regulating the family and governing the state to extend moral character to society, and finally to bringing peace to the world to realize the ultimate concern of moral character—this is a complete system of cultivation that moves from inner to outer, from near to far, from shallow to deep. Each step has concrete effort and methods, and each step advances on the basis of the previous one. The core spirit of this system is "practical learning"—valuing concrete effort, opposing empty imagination; valuing practical verification, opposing empty talk about enlightenment.

第三，"聖賢氣象"思想在當代依然具有重要的價值和意義。在個人層面，它為我們提供了一個道德修養的理想目標和具體路徑——告訴我們如何通過切實工夫，成為一個有氣象、有擔當、有境界的人。在社會層面，它為我們提供了一種"由內而外"的治理思路——治理的根本在於治理者自身的道德修養，而不是制度設計和規則制定。在全球層面，它為全球治理提供了重要的思想資源——"仁者與天地萬物為一體"的胸懷、"修身為本"的理念、"實學"的精神，都可以為應對全球性問題提供智慧和啟示。

Third, the thought of the "Sage-Like Persona" still has important value and significance in the contemporary world. At the personal level, it provides us with an ideal goal and concrete path for moral cultivation—telling us how to become a person of qixiang, responsibility, and moral realm through concrete effort. At the social level, it provides us with an "inside-out" approach to governance—the root of governance lies in the moral cultivation of the governors themselves, not in institutional design and rule-making. At the global level, it provides important intellectual resources for global governance—the mindset of "the humane person forms one body with heaven, earth, and the ten thousand things," the理念 of "cultivating the person as the root," and the spirit of "practical learning" can all provide wisdom and inspiration for addressing global problems.

最後，"聖賢氣象"這個概念，在今天還有意義嗎？我們的回答是肯定的。在這個物質豐富而精神貧乏的時代，在這個科技發達而道德迷茫的時代，我們比以往任何時候都更需要一種道德理想來指引方向、安頓心靈。"聖賢氣象"所代表的，正是這樣一種道德理想——它告訴我們，通過自己的修養工夫，每個人都可以成為一個有德性、有智慧、有擔當、有氣象的人；它告訴我們，道德修養不是束縛人的枷鎖，而是通向真正自由和快樂的道路；它告訴我們，從格物到平天下，有一條人人可走、步步踏實的進德修業之路。

Finally, does the concept of the "Sage-Like Persona" still have meaning today? Our answer is yes. In an age of material abundance yet spiritual poverty, in an age of advanced technology yet moral confusion, we need a moral ideal to guide our direction and settle our hearts more than ever. What the "Sage-Like Persona" represents is precisely such a moral ideal—it tells us that through one's own cultivation effort, everyone can become a person of virtue, wisdom, responsibility, and noble bearing; it tells us that moral cultivation is not a shackle that binds people, but the path to true freedom and joy; it tells us that from investigating things to bringing peace to the world, there is a path of moral development (jin de xiu ye, 進德修業) that everyone can walk, step by step, solid and reliable.

這，或許就是程朱"聖賢氣象"思想穿越八百餘年時光，依然能打動我們的原因所在。

This, perhaps, is why the Cheng-Zhu idea of the "Sage-Like Persona," after more than eight hundred years, can still move us today.

在結束本文之前，還想特別談一談"聖賢氣象"與當代教育的關係。當今的教育，無論是中國還是世界，都面臨著一個共同的問題：過於注重知識的傳授和技能的訓練，而忽視了人格的培養和德性的涵養。學生們學了很多知識，考了很高的分數，但卻不知道怎麼做人、怎麼處事、怎麼面對人生的困境。這種"有知識無文化、有技能無德性"的教育，培養出來的人可能很聰明，但未必有氣象；可能很能幹，但未必有擔當。

Before concluding this paper, I would like to specifically discuss the relationship between the "Sage-Like Persona" and contemporary education. Today's education, whether in China or around the world, faces a common problem: too much emphasis on the transmission of knowledge and the training of skills, while neglecting the cultivation of character and the nurturing of virtue. Students learn a great deal of knowledge and score high on exams, yet they do not know how to be a person, how to handle affairs, or how to face the difficulties of life. This kind of education—"with knowledge but without culture, with skills but without virtue"—may produce people who are very clever, but not necessarily people of qixiang; may produce people who are very capable, but not necessarily people of responsibility.

程朱的"聖賢氣象"思想，恰恰可以為當代教育提供一種重要的補充和矯正。它提醒我們：教育的根本目的，不是培養有知識的人，而是培養有氣象的人——有德性、有胸襟、有擔當、有境界的人。知識和技能固然重要，但它們只是工具，是為了讓人更好地實現自己的道德潛能、更好地服務社會和他人。如果教育只教知識技能而不養德性氣象，那就本末倒置了。

The Cheng-Zhu idea of the "Sage-Like Persona" can precisely provide an important supplement and correction for contemporary education. It reminds us that the fundamental purpose of education is not to cultivate knowledgeable people, but to cultivate people of qixiang—people of virtue, breadth of mind, responsibility, and moral realm. Knowledge and skills are certainly important, but they are merely tools, meant to help people better realize their moral potential and better serve society and others. If education only teaches knowledge and skills without nurturing virtue and qixiang, it puts the cart before the horse (benmo daozhi, 本末倒置).

那麼，怎麼在當代教育中培養學生的"氣象"呢？程朱給出的答案依然有效：從格物致知入手，通過誠意正心的內在轉化，達到修身的人格成就，再推擴到齊家治國平天下。具體到教育實踐中，就是要讓學生不僅學知識，還要學做人；不僅讀書本，還要讀生活；不僅求分數，還要求品格。要讓學生在日常的學習和生活中，一點一滴地涵養自己的德性，變化自己的氣質，最終形成自己的氣象。這是一個長期的、漸進的過程，沒有捷徑可走，但只要方向正確、工夫踏實，每個人都可以成為有氣象的人。

So how can we cultivate students' "qixiang" in contemporary education? The answer given by the Cheng brothers and Zhu Xi remains valid: start with investigating things and extending knowledge, through the inner transformation of making intentions sincere and rectifying the mind, achieve the moral character of cultivating the person, and then extend it to regulating the family, governing the state, and bringing peace to the world. In concrete educational practice, this means letting students not only learn knowledge but also learn to be moral persons; not only read books but also read life; not only pursue scores but also pursue character. We should let students, in their daily study and life, bit by bit nurture their virtue and transform their disposition, ultimately forming their own qixiang. This is a long, gradual process with no shortcuts, but as long as the direction is correct and the effort is solid, everyone can become a person of qixiang.

錢穆先生在晚年回憶自己的學術歷程時說："我一生讀書，只是想做一個像樣的人。"[57] 這句話樸素至極，卻道出了儒學的真精神。做一個"像樣的人"，就是做一個有氣象的人。程朱講"聖賢氣象"，講《大學》八條目，千言萬語，歸根到底就是這一句話：學做人，做一個像樣的人。這個目標，古人要追求，今人要追求，未來的人也要追求。因為只要人還是人，就有一個"應該成為什麼樣的人"的問題；而"聖賢氣象"所提供的，正是對這個問題的一種深刻而動人的回答。

In his later years, when reflecting on his academic journey, Mr. Qian Mu said: "All my life of reading has simply been about wanting to be a proper person."[57] This statement is as plain as can be, yet it expresses the true spirit of Confucianism. To be a "proper person" is to be a person of qixiang. The Cheng brothers and Zhu Xi discussed the "Sage-Like Persona" and the Eight Steps of The Great Learning in thousands of words, yet ultimately it all comes down to this one sentence: learn to be a person, be a proper person. This goal was pursued by the ancients, is pursued by people today, and will be pursued by people in the future. Because as long as humans are human, there will always be the question of "what kind of person should one become"; and what the "Sage-Like Persona" offers is precisely a profound and moving answer to this question.

參考文獻 / References

 一、古典文獻 / Classical Texts

1. 朱熹、呂祖謙編：《近思錄》，上海：上海古籍出版社，2010年。

   Zhu Xi and Lü Zuqian, eds. Reflections on Things at Hand (Jinsilu, 近思錄). Shanghai: Shanghai Ancient Books Publishing House, 2010.

2. 朱熹：《四書章句集注》，北京：中華書局，1983年。

   Zhu Xi. Collected Commentaries on the Four Books (Sishu Zhangju Jizhu, 四書章句集注). Beijing: Zhonghua Book Company, 1983.

3. 朱熹：《朱子語類》，北京：中華書局，1986年。

   Zhu Xi. Classified Conversations of Master Zhu (Zhuzi Yulei, 朱子語類). Beijing: Zhonghua Book Company, 1986.

4. 朱熹：《朱文公文集》，上海：上海商務印書館，1936年。

   Zhu Xi. Collected Writings of Master Zhu (Zhu Wengong Wenji, 朱文公文集). Shanghai: Commercial Press, 1936.

5. 朱熹：《大學或問》，上海：上海古籍出版社，2002年。

   Zhu Xi. Questions on the Great Learning (Daxue Huowen, 大學或問). Shanghai: Shanghai Ancient Books Publishing House, 2002.

6. 程顥、程頤：《二程全書》，北京：中華書局，1981年。

   Cheng Hao and Cheng Yi. Complete Works of the Two Cheng Brothers (Ercheng Quanshu, 二程全書). Beijing: Zhonghua Book Company, 1981.

7. 黃榦：《黃勉齋集》，北京：北京圖書館出版社，2005年。

   Huang Gan. Collected Writings of Huang Mianzhai (Huang Mianzhai Ji, 黃勉齋集). Beijing: Beijing Library Press, 2005.

8. 《論語》《大學》《中庸》《孟子》（《四書》），北京：中華書局，2006年。

   The Analects, The Great Learning, The Doctrine of the Mean, Mencius (The Four Books, 四書). Beijing: Zhonghua Book Company, 2006.

 

9. 《莊子》，北京：中華書局，2010年。

   Zhuangzi (莊子). Beijing: Zhonghua Book Company, 2010.

10. 劉義慶：《世說新語》，北京：中華書局，2011年。

    Liu Yiqing. A New Account of the Tales of the World (Shishuo Xinyu, 世說新語). Beijing: Zhonghua Book Company, 2011.

11. 殷璠：《河嶽英靈集》，北京：中華書局，2008年。

    Yin Fan. Collection of Heroes of Rivers and Mountains (Heyue Yingling Ji, 河嶽英靈集). Beijing: Zhonghua Book Company, 2008.

12. 張載：《張子全書》，上海：上海古籍出版社，2008年。

    Zhang Zai. Complete Works of Master Zhang (Zhangzi Quanshu, 張子全書). Shanghai: Shanghai Ancient Books Publishing House, 2008.

 二、現代研究 / Modern Scholarship

1. 張立文主編：《朱熹大辭典》，上海：上海辭書出版社，2013年。

   Zhang Liwen, ed. A Dictionary of Zhu Xi (Zhu Xi Dacidian, 朱熹大辭典). Shanghai: Shanghai Lexicographical Publishing House, 2013.

2. 錢穆：《朱子新學案》，台北：三民書局，1971年。

   Qian Mu. New Studies on Zhu Xi (Zhuzi Xinxue'an, 朱子新學案). Taipei: Sanmin Bookstore, 1971.

3. 錢穆：《中國近三百年學術史》，北京：商務印書館，1997年。

   Qian Mu. An Academic History of China in the Past Three Hundred Years (Zhongguo Jin Sanbai Nian Xueshu Shi, 中國近三百年學術史). Beijing: Commercial Press, 1997.

4. 錢穆：《宋明理學概述》，台北：中華文化出版事業委員會，1953年。

   Qian Mu. An Overview of Song-Ming Neo-Confucianism (Songming Lixue Gaishu, 宋明理學概述). Taipei: Chinese Culture Publishing Committee, 1953.

5. 錢穆：《八十憶雙親·師友雜憶》，北京：生活·讀書·新知三聯書店，1998年。

   Qian Mu. Recollections of My Parents at Eighty · Memories of Teachers and Friends (Bashi Yi Shuangqin · Shiyou Zayi, 八十憶雙親·師友雜憶). Beijing: SDX Joint Publishing Company, 1998.

6. 陳來：《朱子哲學研究》，上海：華東師範大學出版社，2000年。

   Chen Lai. A Study of Zhu Xi's Philosophy (Zhuzi Zhexue Yanjiu, 朱子哲學研究). Shanghai: East China Normal University Press, 2000.

7. 牟宗三：《心體與性體》，上海：上海古籍出版社，1999年。

   Mou Zongsan. Mind and Human Nature (Xin Ti yu Xing Ti, 心體與性體). Shanghai: Shanghai Ancient Books Publishing House, 1999.

8. 馮友蘭：《中國哲學史新編》，北京：人民出版社，2001年。

   Feng Youlan. A New History of Chinese Philosophy (Zhongguo Zhexueshi Xinbian, 中國哲學史新編). Beijing: People's Publishing House, 2001.

 三、英文文獻 / English Scholarship

1. Chan, Wing-tsit. A Source Book in Chinese Philosophy. Princeton: Princeton University Press, 1963.

   陳榮捷：《中國哲學文獻選編》，普林斯頓：普林斯頓大學出版社，1963年。

2. Gardner, Daniel K. Zhu Xi's Reading of the Analects: Canon, Commentary, and the Classical Tradition. New York: Columbia University Press, 2003.

   丹尼爾·加德納：《朱熹讀〈論語〉：經典、注釋與傳統》，紐約：哥倫比亞大學出版社，2003年。

3. Ivanhoe, Philip J. Ethics in the Confucian Tradition: The Thought of Mengzi and Wang Yangming. Atlanta: Scholars Press, 1990.

   菲利普·艾文賀：《儒家傳統中的倫理：孟子與王陽明思想》，亞特蘭大：學者出版社，1990年。

4. Tillman, Hoyt Cleveland. Confucian Discourse and Chu Hsi's Ascendancy. Honolulu: University of Hawaii Press, 1992.

   田浩：《儒家話語與朱熹的崛起》，檀香山：夏威夷大學出版社，1992年。

5. Yu, Jiyuan. The Ethics of Confucius and Aristotle: Mirrors of Virtue. New York: Routledge, 2007.

   余紀元：《孔子與亞里士多德的倫理學：德性之鏡》，紐約：勞特利奇出版社，2007年。

注釋 / Notes

[1]: 參見張立文主編：《朱熹大辭典》，上海辭書出版社，2013年，"聖賢氣象"條。

See Zhang Liwen, ed., A Dictionary of Zhu Xi, Shanghai Lexicographical Publishing House, 2013, entry on "Sage-Like Persona" (shengxian qixiang).

[2]: 朱熹、呂祖謙編：《近思錄》後序。

Zhu Xi and Lü Zuqian, eds., Reflections on Things at Hand, Postface.

[3]: 黃榦：《黃勉齋集》卷五，《徽州朱文公祠堂記》。

Huang Gan, Collected Writings of Huang Mianzhai, vol. 5, "Record of the Ancestral Hall of Master Zhu Wen'gong in Huizhou."

[4]: 《莊子·知北游》。

Zhuangzi, "Knowledge Wandered North" (Zhi Bei You).

[5]: 《周易·繫辭上》。

Book of Changes, "Great Commentary" (Xici), Part I.

[6]: 劉義慶：《世說新語·容止》。

Liu Yiqing, A New Account of the Tales of the World, "Appearance and Manner" (Rongzhi).

[7]: 朱熹：《四書章句集注·論語集注》卷三，"公冶長"篇引程子語。

Zhu Xi, Collected Commentaries on the Four Books: Commentary on the Analects, vol. 3, "Gongye Chang" chapter, citing Master Cheng.

[8]: 朱熹：《朱子語類》卷九十三引程子語。

Zhu Xi, Classified Conversations of Master Zhu, vol. 93, citing Master Cheng.

[9]: 程顥、程頤：《二程全書·遺書》卷二上。

Cheng Hao and Cheng Yi, Complete Works of the Two Cheng Brothers: Surviving Works, vol. 2A.

[10]: 程顥、程頤：《二程全書·外書》卷十二。

Cheng Hao and Cheng Yi, Complete Works of the Two Cheng Brothers: External Works, vol. 12.

[11]: 程顥、程頤：《二程全書·遺書》卷五。

Cheng Hao and Cheng Yi, Complete Works of the Two Cheng Brothers: Surviving Works, vol. 5.

[12]: 朱熹：《朱子語類》卷二十九。

Zhu Xi, Classified Conversations of Master Zhu, vol. 29.

[13]: 朱熹：《朱子語類》卷九十三。

Zhu Xi, Classified Conversations of Master Zhu, vol. 93.

[14]: 朱熹：《朱子語類》卷五十二。

Zhu Xi, Classified Conversations of Master Zhu, vol. 52.

[15]: 此為對朱熹相關論述的概括，參見《朱子語類》卷五十二、卷九十三相關條目。

This is a summary of Zhu Xi's related discussions; see Classified Conversations of Master Zhu, vols. 52 and 93, relevant entries.

[16]: 朱熹：《朱子語類》卷四十。

Zhu Xi, Classified Conversations of Master Zhu, vol. 40.

[17]: 參見錢穆：《朱子新學案》第一冊，"朱子學之精神——實學"相關論述。

See Qian Mu, New Studies on Zhu Xi, vol. 1, related discussion on "The Spirit of Zhu Xi's Learning—Practical Learning."

[18]: 錢穆：《朱子新學案》第一冊。

Qian Mu, New Studies on Zhu Xi, vol. 1.

[19]: 參見錢穆：《朱子新學案》第二冊，"朱子論聖賢氣象"相關論述。

See Qian Mu, New Studies on Zhu Xi, vol. 2, related discussion on "Zhu Xi on the Sage-Like Persona."

[20]: 參見錢穆：《朱子新學案》第三冊，"曾點氣象"相關論述。

See Qian Mu, New Studies on Zhu Xi, vol. 3, related discussion on "The Qixiang of Zeng Dian."

[21]: 朱熹：《四書章句集注·論語集注》卷六，"先進"篇"吾與點也"章注。

Zhu Xi, Collected Commentaries on the Four Books: Commentary on the Analects, vol. 6, "Xianjin" chapter, commentary on the "I agree with Dian" passage.

[22]: 參見錢穆：《朱子新學案》第三冊相關分析。

See Qian Mu, New Studies on Zhu Xi, vol. 3, related analysis.

[23]: 《大學》經一章。

The Great Learning, Classic Chapter 1.

[24]: 《大學》經一章。

The Great Learning, Classic Chapter 1.

[25]: 朱熹：《四書章句集注·大學章句》，"經一章"注。

Zhu Xi, Collected Commentaries on the Four Books: Commentary on the Great Learning, commentary on "Classic Chapter 1."

[26]: 朱熹：《四書章句集注·大學章句》，"經一章"注。

Zhu Xi, Collected Commentaries on the Four Books: Commentary on the Great Learning, commentary on "Classic Chapter 1."

[27]: 朱熹：《朱文公文集》卷三十九，《答陳齊仲》。

Zhu Xi, Collected Writings of Master Zhu, vol. 39, "Reply to Chen Qizhong."

[28]: 朱熹：《大學或問》。

Zhu Xi, Questions on the Great Learning.

[29]: 朱熹：《朱子語類》卷十二。

Zhu Xi, Classified Conversations of Master Zhu, vol. 12.

[30]: 錢穆：《朱子新學案》第一冊。

Qian Mu, New Studies on Zhu Xi, vol. 1.

[31]: 朱熹：《朱子語類》卷十八。

Zhu Xi, Classified Conversations of Master Zhu, vol. 18.

[32]: 朱熹：《朱子語類》卷十八。

Zhu Xi, Classified Conversations of Master Zhu, vol. 18.

[33]: 朱熹：《四書章句集注·大學章句》，"經一章"補傳。

Zhu Xi, Collected Commentaries on the Four Books: Commentary on the Great Learning, supplement to the commentary on "Classic Chapter 1."

[34]: 《大學》傳第六章。

The Great Learning, Commentary Chapter 6.

[35]: 《大學》傳第七章。

The Great Learning, Commentary Chapter 7.

[36]: 參見錢穆：《朱子新學案》第三冊，"敬"相關論述。

See Qian Mu, New Studies on Zhu Xi, vol. 3, related discussion on "Reverence" (jing).

[37]: 朱熹：《朱文公文集》卷四十一，《答程允夫》。

Zhu Xi, Collected Writings of Master Zhu, vol. 41, "Reply to Cheng Yunfu."

[38]: 朱熹：《朱子語類》卷十二。

Zhu Xi, Classified Conversations of Master Zhu, vol. 12.

[39]: 朱熹：《朱子語類》卷十二。

Zhu Xi, Classified Conversations of Master Zhu, vol. 12.

[40]: 朱熹：《朱子語類》卷十二。

Zhu Xi, Classified Conversations of Master Zhu, vol. 12.

[41]: 朱熹：《朱子語類》卷十二。

Zhu Xi, Classified Conversations of Master Zhu, vol. 12.

[42]: 參見錢穆：《朱子新學案》第三冊，"敬與佛道之異"相關論述。

See Qian Mu, New Studies on Zhu Xi, vol. 3, related discussion on "The Difference Between Reverence and the Stillness of Buddhism and Daoism."

[43]: 《大學》經一章。

The Great Learning, Classic Chapter 1.

[44]: 朱熹：《四書章句集注·大學章句》，"傳第八章"注。

Zhu Xi, Collected Commentaries on the Four Books: Commentary on the Great Learning, commentary on "Commentary Chapter 8."

[45]: 《論語·述而》。

The Analects, "Shuer" (述而).

[46]: 《論語·雍也》。

The Analects, "Yongye" (雍也).

[47]: 朱熹：《朱子語類》卷三十一。

Zhu Xi, Classified Conversations of Master Zhu, vol. 31.

[48]: 《大學》傳第八章。

The Great Learning, Commentary Chapter 8.

[49]: 《大學》傳第九章。

The Great Learning, Commentary Chapter 9.

[50]: 《大學》傳第十章。

The Great Learning, Commentary Chapter 10.

[51]: 《論語·衛靈公》。

The Analects, "Wei Linggong" (衛靈公).

[52]: 《大學》傳第十章。

The Great Learning, Commentary Chapter 10.

[53]: 朱熹：《四書章句集注·大學章句》，"傳第六章"注。原文為"誠於中，形於外"，出自《大學》傳第六章。

Zhu Xi, Collected Commentaries on the Four Books: Commentary on the Great Learning, commentary on "Commentary Chapter 6." The original phrase "What is sincere within manifests without" comes from The Great Learning, Commentary Chapter 6.

[54]: 《論語·述而》。

The Analects, "Shuer" (述而).

[55]: 《論語·雍也》。

The Analects, "Yongye" (雍也).

[56]: 《孟子·公孫丑上》。

Mencius, "Gongsun Chou I" (公孫丑上).

[57]: 錢穆：《八十憶雙親·師友雜憶》，北京：生活·讀書·新知三聯書店，1998年。此為錢穆晚年自述之意，原文散見其回憶錄中。

Qian Mu, Recollections of My Parents at Eighty · Memories of Teachers and Friends, Beijing: SDX Joint Publishing Company, 1998. This reflects the spirit of Qian Mu's late-life self-reflection; the original wording is scattered throughout his memoirs.

圣贤气象；程朱理学；《大学》八条目；格物致知；诚意正心；钱穆；实学；道德修养

 Sage-Like Persona (shengxian qixiang, 圣贤气象); Cheng-Zhu Neo-Confucianism (Cheng-Zhu Lixue, 程朱理学); Eight Steps of The Great Learning (Daxue ba tiaomu, 大学八条目); investigating things and extending knowledge (gewu zhizhi, 格物致知); making intentions sincere and rectifying the mind (chengyi zhengxin, 诚意正心); Qian Mu (钱穆); practical learning (shixue, 实学); moral cultivation (daode xiuyang, 道德修养)

学科领域    

Chinese Philosophy, Neo-Confucianism, Confucian Ethics, Moral Philosophy, Song-Ming Studies
核心人物    

Zhu Xi, Cheng Hao, Cheng Yi, Qian Mu, Zhang Zai, Zhou Dunyi, Mencius, Confucius, Yan Hui
核心概念    

Sage-Like Persona (圣贤气象), Practical Learning (实学), Heavenly Principle (天理), Reverence (敬), Transformation of Physical Endowment (变化气质), Joy of Confucius and Yan Hui (孔颜乐处)
经典文本    

The Great Learning (大学), The Analects (论语), Reflections on Things at Hand (近思录), Classified Conversations of Master Zhu (朱子语类), New Studies on Zhu Xi (朱子新学案)
研究方法    

Bilingual Study, Textual Analysis, Comparative Philosophy, Intellectual History, Practical Philosophy
应用场景    

Global Governance, Moral Education, Contemporary Confucianism, Cross-Cultural Communication, Chinese Cultural Heritage
内容形式    

Academic Research, Bilingual Edition, Deep Analysis, Long-Form Article, Peer-Review Quality