進德修業：儒家涵養與踐履貫通的聖賢之路

——二程與朱子論“進德修業”及其在學為聖賢中的核心作用

Advancing Virtue and Cultivating Conduct: The Sage's Path Integrating Inner Cultivation and Outer Practice  

— The Cheng Brothers and Zhu Xi on “Advancing Virtue and Cultivating Work” and Its Central Role in Learning to Become a Sage

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

Jinde xiuye (進德修業, advancing virtue and cultivating conduct) originates in the Wenyan Zhuan (文言傳, Commentary on the Words) on the Qian Gua (乾卦, Qian Hexagram) of the Zhouyi (周易, Book of Changes), and stands as a central proposition in the Confucian philosophy of life and moral character. Drawing on the writings of the Cheng Brothers and Zhu Xi (朱熹, Zhu Xi), and centering on hanyang dexing (涵養德性, nurturing moral character), this paper explains how jinde xiuye integrates inner cultivation with outer practice, why it became the spirit Zhu Xi advocated in his educational practice, and its pivotal role in the aspiration to xue wei shengxian (學為聖賢, learning to become a sage) and the journey toward the sage's realm. The paper argues that jinde xiuye is not two separate tasks but a single path: beginning with hanyang dexing, passing through gewu zhizhi (格物致知, investigating things and extending knowledge), cheng yi (誠意, making intentions sincere) and zheng xin (正心, rectifying the mind), xiu shen (修身, cultivating the person) and qijia (齊家, regulating the family), and reaching zhi guo (治國, governing the state) and ping tianxia (平天下, bringing peace to the world), so that one's character gradually comes alive in everyday practice.

 

一、從"活龍"說起

1. Beginning with the "Living Long"

讀《易傳·乾·文言》，我們會碰到兩句很樸素的話：

In the Wenyan Zhuan (文言傳, Commentary on the Words) on the Qian Gua (乾卦, Qian Hexagram) of the Zhouyi (周易, Book of Changes), we encounters two very plain passages:

君子進德修業，忠信所以進德也，修辭立其誠，所以居業也。（《周易·乾·文言》）

The junzi (君子, exemplary person) advances in de (德, virtue) and cultivates ye (業, conduct/undertaking). Zhongxin (忠信, loyalty and good faith) is the means by which de advances; xiuci li qi cheng (修辭立其誠, refining speech and establishing sincerity) is the means by which ye is secured. (Zhouyi, Qian, Wenyan)

術語注釋Glossary:

junzi (君子): "exemplary person" or "noble person" — the Confucian ideal of a morally cultivated individual who embodies virtue in daily conduct. Not to be confused with the aristocratic sense of "lord's son"; in Confucian usage it denotes moral achievement rather than social status.

de (德): "virtue" or "moral power" — an inner quality of moral excellence that manifests in one's character and actions. In Confucian thought, de is not merely abstract goodness but a cultivated capacity to act rightly.

ye (業): "conduct," "undertaking," or "practical achievement" — the outward dimension of moral life, encompassing one's work, deeds, and contributions to family and society.

zhongxin (忠信): "loyalty and good faith" — zhong means being true to oneself and one's commitments; xin means being trustworthy and reliable toward others. Together they form the affective foundation of Confucian ethics.

xiuci li qi cheng (修辭立其誠): "refining speech and establishing sincerity" — the practice of making one's words truthful and one's conduct consistent with inner sincerity, so that outer expression is grounded in genuine conviction.

君子進德修業，欲及時也，故無咎。（同上）

The junzi (君子, exemplary person) advances in de (德, virtue) and cultivates ye (業, conduct/undertaking), desiring to act in a timely manner; therefore, he incurs no blame. (Ibid.)

初看像是老生常談。但朱熹讀到此處，卻說這四個字"煞包括道理"，"最好玩味"（《朱子語類》卷六十九）。他還說，真能進德修業的人，氣象不同：

At first glance these lines may sound like commonplace advice. Yet when Zhu Xi (朱熹, Zhu Xi) read them, he said that these four characters "contain a great deal of li (理, principle)" and "are best worth savoring" (Zhuzi Yulei [朱子語類, Classified Conversations of Master Zhu], juan 69). He also said that a person who truly practices jinde xiuye (進德修業, advancing virtue and cultivating conduct) has a distinctive bearing:

術語注釋Glossary:

Zhu Xi (朱熹): 1130–1200, the greatest synthesizer of Song-dynasty Neo-Confucianism. His commentaries on the Four Books became the standard for imperial examinations for over seven hundred years, and his systematic integration of metaphysics, ethics, and educational practice defined later Confucian orthodoxy.

li (理): "principle," "pattern," or "order" — the foundational concept in Zhu Xi's philosophy. Li is the intelligible structure that makes each thing what it is; the sum total of all li is tianli (天理, Heavenly Principle). Human beings possess li innately, but it can be obscured by the psychophysical constitution.

Zhuzi Yulei (朱子語類): "Classified Conversations of Master Zhu" — a massive compilation of Zhu Xi's oral teachings, recorded by his disciples and arranged topically. It is one of the most important sources for understanding Zhu Xi's thought in its living, conversational form.

蓋是剛健粹精，兢兢業業，日進而不自已，如活龍然，精彩氣焰自有不可及者。（同上）

For such a person is vigorous, pure, and refined; he is careful and diligent, advancing daily without stopping. He is like a living Long (龍, the Chinese dragon—a symbol of vigor and auspiciousness), with a brilliance and vitality that others cannot match. (Ibid.)

術語注釋Glossary:

Long (龍): the Chinese dragon — a mythical creature symbolizing vigor, auspiciousness, and transformative power. Unlike the Western dragon, which is often associated with evil and chaos, the Chinese Long embodies yang energy, imperial authority, and the dynamic vitality of cosmic change. It is a cultural symbol with no exact Western equivalent.

"如活龍然"四個字，很可玩味。朱子不是要人張牙舞爪，而是說，當一個人的德性修養與事業踐履真正貫通時，生命便有一種活潑潑的氣象，不是死氣沉沉地守規矩，也不是忙忙碌碌地向外馳逐。進德修業，說到底，是要讓人活得像一條龍，而不是像一條蟲。

The phrase "like a living Long (龍, the Chinese dragon—a symbol of vigor and auspiciousness)" is well worth savoring. Zhu Xi (朱熹, Zhu Xi) did not mean that one should become aggressive or showy. Rather, when a person's moral cultivation and practical engagement truly become integrated, his life takes on a lively, vibrant quality—not the dead rigidity of merely keeping rules, nor the restless hustle of chasing external things. In the end, jinde xiuye (進德修業, advancing virtue and cultivating conduct) is about learning to live like a Long (龍, the Chinese symbol of vigor and auspiciousness), not like a worm.

這便引出了本文要討論的兩個問題：第一，進德修業何以能成為儒家的人生論、德性論的重要命題？第二，它何以能成為朱熹在教育實踐中所提倡的精神？下面試從二程和朱子的論述中，逐一加以分析。

This leads to the two questions this paper will explore: first, why did jinde xiuye (進德修業, advancing virtue and cultivating conduct) become a core proposition in the Confucian philosophy of life and moral character? Second, why did it become the spirit that Zhu Xi (朱熹, Zhu Xi) advocated in educational practice? Let us examine these questions through the writings of the Cheng Brothers (二程, the Two Chengs) and Zhu Xi (朱熹, Zhu Xi).

二、概念溯源：從《周易》到二程朱子

2. Conceptual Origins: From the Zhouyi to the Cheng Brothers and Zhu Xi

"進德修業"這四個字，最早出現在《周易·乾卦》九三爻的《文言傳》里。乾卦九三爻的爻辭是"君子終日乾乾，夕惕若厲，無咎"——君子整天剛健振作，到了晚上還警惕戒懼，好像面臨危險一樣，這樣就沒有過錯。《文言傳》是解釋爻辭的，它把"終日乾乾"解釋為"君子進德修業"。

The four characters "jinde xiuye" first appear in the Wenyan Zhuan (文言傳, Commentary on the Words) on the third yao (爻, line) of the Qian Gua (乾卦, Qian Hexagram) in the Zhouyi (周易, Book of Changes). The yao text for the third line of Qian reads: "The junzi (君子, exemplary person) is vigorous all day long, and at dusk remains vigilant as if facing danger—thus no blame." The Wenyan Zhuan (文言傳, Commentary on the Words), which explains the yao texts, interprets this "vigorous all day long" as "the junzi (君子, exemplary person) advancing in de (德, virtue) and cultivating ye (業, conduct/undertaking)."

術語注釋Glossary:

yao (爻): "line" — each of the six horizontal lines that make up a hexagram in the Zhouyi. A line can be either unbroken (yang, symbolizing strength) or broken (yin, symbolizing receptivity). The third line of Qian occupies a transitional position, symbolizing the moment of diligent effort before rising to prominence.

Qian Gua (乾卦): the first hexagram of the Zhouyi, composed of six unbroken yang lines. It symbolizes Heaven, strength, creativity, and the exemplary person's ceaseless effort at self-cultivation. The third line is particularly associated with the tension between inner cultivation and outer action.

Wenyan Zhuan (文言傳): "Commentary on the Words" — one of the Ten Wings (十翼) of the Zhouyi, traditionally attributed to Kongzi (孔子, Confucius). It provides extended philosophical interpretation of the Qian and Kun hexagrams, and is the primary source for the concept of jinde xiuye.

從《周易》的語境來看，進德修業講的是一個人處在上升階段、尚未達到高位時，應該怎樣自處。九三爻是"上不在天，下不在田"——往上還沒到天的位置，往下已經離開了地的位置，處在一個不上不下、最需要努力的階段。這時候怎麼辦？《文言傳》的回答是：進德修業。

In the context of the Zhouyi (周易, Book of Changes), jinde xiuye (進德修業, advancing virtue and cultivating conduct) describes how a person should conduct himself when he is in a phase of ascent but has not yet reached a high position. The third yao (爻, line) is described as "above, not yet in Heaven; below, already departed from the field"—a liminal position that demands the greatest effort. What should one do then? The Wenyan Zhuan (文言傳, Commentary on the Words) answers: advance in de (德, virtue) and cultivate ye (業, conduct/undertaking).

這個思想後來被儒家繼承和發展。到了宋代，二程和朱熹把它從《周易》的占卜語境中抽出來，變成了一套系統的為學工夫和教育理念。這中間有一個重要的過渡，就是近年來出土的郭店楚簡給我們提供的線索。

This idea was later inherited and developed by the Confucian tradition. By the Song dynasty, the Cheng Brothers (二程, the Two Chengs) and Zhu Xi (朱熹, Zhu Xi) had extracted it from the divinatory context of the Zhouyi (周易, Book of Changes) and transformed it into a systematic method of learning and educational philosophy. An important transitional link in this development has been illuminated by the Guodian Chu bamboo slips (郭店楚簡), excavated in 1993.

術語注釋Glossary:

Guodian Chu bamboo slips (郭店楚簡): a cache of over 800 bamboo slips discovered in 1993 in a Chu tomb at Guodian, Hubei Province, dated to around 300 BCE. They contain previously unknown Confucian and Daoist texts, including the Wuxing (五行, Five Conducts), Xing zi ming chu (性自命出, Nature Derives from the Mandate), and Liu de (六德, Six Virtues). These texts fill a crucial gap in our understanding of early Confucian thought between Kongzi (孔子, Confucius) and Mengzi (孟子, Mencius).

1993年湖北荊門郭店一號楚墓出土了一批竹簡，其中有《五行》《性自命出》《六德》《尊德義》等儒家文獻。這些文獻大約寫於公元前300年左右，填補了孔子到孟子之間大約一百年的學術空白。在這些文獻中，我們可以看到早期儒家已經在討論"德"與"行"的關係、"心"與"性"的關係，以及如何通過具體的行為來涵養內在德性。比如《五行》篇講"仁形於內謂之德之行，不形於內謂之行"——仁如果在內心成形，就叫"德之行"；如果只是外在的行為，就只叫"行"。這已經隱含了"德業不二"的雛形：真正的德必須表現為行，真正的行必須根源於德（參見荊門市博物館編《郭店楚墓竹簡》，文物出版社，1998年；陳偉《郭店楚簡〈六德〉諸篇零釋》，武漢大學傳統文化研究中心，2026年修訂版）。

In 1993, a cache of bamboo slips was excavated from Tomb No. 1 at Guodian, Jingmen, Hubei Province, containing Confucian texts such as the Wuxing (五行, Five Conducts), Xing zi ming chu (性自命出, Nature Derives from the Mandate), Liu de (六德, Six Virtues), and Zun de yi (尊德義, Honoring Virtue and Righteousness). These texts, dating to roughly 300 BCE, fill a crucial gap of about one hundred years between Kongzi (孔子, Confucius) and Mengzi (孟子, Mencius). In these texts, we see early Confucians already discussing the relationship between de (德, virtue) and xing (行, conduct), between xin (心, mind-heart) and xing (性, nature), and how inner de can be nurtured through concrete actions. For example, the Wuxing (五行, Five Conducts) states: "When ren (仁, benevolence) takes form within, it is called the conduct of de; when it does not take form within, it is merely called conduct." This already contains the seed of "the unity of de and ye": true de must manifest in action, and true action must be rooted in de (cf. Jingmen Museum, ed., Bamboo Slips from the Chu Tomb at Guodian, Cultural Relics Press, 1998; Chen Wei, Notes on the Liu de and Other Chapters in the Guodian Chu Bamboo Slips, Wuhan University Center for Traditional Culture Research, revised edition 2026).

術語注釋Glossary:

Wuxing (五行): "Five Conducts" — a Guodian text (also found in the Mawangdui silk manuscripts) that lists five moral qualities—ren (仁, benevolence), yi (義, righteousness), li (禮, ritual propriety), zhi (智, wisdom), and sheng (聖, sagehood)—and distinguishes between their inner ("de-based") and outer ("merely behavioral") forms. It is a key text for understanding the early Confucian theory of moral psychology.

Xing zi ming chu (性自命出): "Nature Derives from the Mandate" — a Guodian text that explores the relationship between Tianming (天命, the Mandate of Heaven), xing (性, human nature), qing (情, feelings), and xin shu (心術, the art of the mind). It argues that human nature derives from Heaven's mandate, and that feelings and dispositions need to be cultivated through education and ritual.

Liu de (六德): "Six Virtues" — a Guodian text that systematizes six virtues—sheng (聖, sagehood), zhi (智, wisdom), ren (仁, benevolence), yi (義, righteousness), zhong (忠, loyalty), and xin (信, trustworthiness)—and relates them to the three fundamental human relationships (father-son, ruler-minister, husband-wife).

ren (仁): "benevolence" or "humaneness" — the highest Confucian virtue, often translated as "benevolence," "humaneness," or "co-humanity." It denotes the capacity to feel for others and to treat them with care and respect. In the Wuxing text, ren must "take form within" to count as genuine virtue.

xin (心): "mind-heart" — the Chinese concept of xin combines what Western philosophy separates into "mind" and "heart." It is the seat of cognition, emotion, and moral agency, and the primary locus of Confucian self-cultivation.

xing (性): "nature" or "human nature" — the innate tendency or constitution of a thing. In early Confucian texts, xing is not static essence but a dynamic potential that needs cultivation to reach its proper form.

到了宋代，二程和朱熹在這個基礎上進一步理論化。程頤在《易傳序》中提出"體用一源，顯微無間"，把"德"與"業"的關係提升到本體論的高度。朱熹則把進德修業與《大學》的八條目貫通起來，使之成為從個人修養到天下治理的完整路徑。這就是我們下面要詳細討論的。

By the Song dynasty, the Cheng Brothers (二程, the Two Chengs) and Zhu Xi (朱熹, Zhu Xi) further theorized this foundation. Cheng Yi (程頤, Cheng Yi) proposed in the preface to his Yizhuan (易傳, Commentary on the Zhouyi) that "ti (體, substance) and yong (用, function) share one source; the hidden and the visible have no gap," elevating the relationship between de (德, virtue) and ye (業, conduct/undertaking) to an ontological level. Zhu Xi (朱熹, Zhu Xi) then integrated jinde xiuye (進德修業, advancing virtue and cultivating conduct) with the Eight Steps of the Daxue (大學, Great Learning), making it a complete path from personal cultivation to the governance of the world. This is what we will discuss in detail below.

術語注釋Glossary:

Cheng Yi (程頤): 1033–1107, the younger of the two Cheng brothers, known as Master Yichuan. He was a foundational figure in Song Neo-Confucianism, particularly known for his philosophical commentary on the Zhouyi and his emphasis on gewu (格物, investigating things) and jing (敬, reverent attentiveness) as complementary methods of self-cultivation.

ti (體): "substance" — the underlying reality or essence of a thing, as opposed to its yong (用, function) or manifestation. In Neo-Confucian metaphysics, ti is the static, structural dimension, while yong is the dynamic, active dimension. The two are inseparable.

yong (用): "function" or "operation" — the active manifestation or practical expression of a thing's ti (體, substance). The Neo-Confucian insistence that ti and yong are "one source" means that inner reality and outer action cannot be separated.

Daxue (大學): "Great Learning" — one of the Four Books, traditionally attributed to Zengzi (曾子, Master Zeng), a disciple of Kongzi (孔子, Confucius). It outlines the Eight Steps (八條目) from gewu (格物, investigating things) to ping tianxia (平天下, bringing peace to the world), and became the foundational text of Zhu Xi's educational program.

三、德與業：一面在心，一面在事

3. De and Ye: One Side in the Xin, One Side in Affairs

朱熹解釋"進德修業"時，有一句提綱挈領的話：

When explaining jinde xiuye (進德修業, advancing virtue and cultivating conduct), Zhu Xi (朱熹, Zhu Xi) made a remark that serves as a useful summary:

"進德修業"這四個字煞包括道理。德是就心上說，業是就事上說，忠信是自家心中誠實。"修辭立其誠"，是說處有真實底道理。（《朱子語類》卷六十九）

These four characters "jinde xiuye" contain a great deal of li (理, principle). De (德, virtue) is spoken of with reference to the xin (心, mind-heart); ye (業, conduct/undertaking) is spoken of with reference to affairs. Zhongxin (忠信, loyalty and good faith) means being sincere and true in one's own xin. "Xiuci li qi cheng (修辭立其誠, refining speech and establishing sincerity)" means that in dealing with affairs there is a principle of truthfulness. (Zhuzi Yulei [朱子語類, Classified Conversations of Master Zhu], juan 69)

這話看似平淡，其實點出了一個極重要的結構：德與業，一在心，一在事；一屬內，一屬外；一是體，一是用。儒家講人生，從來不肯把這兩截分開。

This may sound plain, but it actually points to a very important structure: de (德, virtue) and ye (業, conduct/undertaking)—one is in the xin (心, mind-heart), the other in affairs; one belongs to the inner, the other to the outer; one is ti (體, substance), the other is yong (用, function). Confucian thinking about life never separates these two halves.

為什麼不能分開？因為德若不在事上表現，便容易流於空疏；業若不以德為根，便容易流於功利。《易傳》說"忠信所以進德也"，忠信是心裡真實不欺，這是德性的根子；又說"修辭立其誠，所以居業也"，修辭立誠是言語行事都真實無妄，這是事業的居所。換句話說，一個人心裡不忠信，德就進不去；言語行事不立誠，業就守不住。德與業，是一件事的兩面。

Why can they not be separated? Because if de (德, virtue) is not expressed in affairs, it easily becomes empty. And if ye (業, conduct/undertaking) is not rooted in de (德, virtue), it easily slides into utilitarianism. The Yizhuan (易傳, Commentary on the Zhouyi) says, "Zhongxin (忠信, loyalty and good faith) is the means by which de (德, virtue) advances." Zhongxin (忠信, loyalty and good faith) is the xin's genuine freedom from self-deception—this is the root of de (德, virtue). It also says, "Xiuci li qi cheng (修辭立其誠, refining speech and establishing sincerity) is the means by which ye (業, conduct/undertaking) is secured." Xiuci li qi cheng (修辭立其誠, refining speech and establishing sincerity) means that one's speech and actions are true and without falsity—this is the dwelling place of ye (業, conduct/undertaking). In other words, if a person's xin (心, mind-heart) is not zhongxin (忠信, loyalty and good faith), de (德, virtue) cannot advance; if speech and actions are not established in cheng (誠, sincerity), ye (業, conduct/undertaking) cannot be secured. De (德, virtue) and ye (業, conduct/undertaking) are two sides of one and the same matter.

術語注釋Glossary:

cheng (誠): "sincerity" or "authenticity" — a central Confucian concept meaning genuine, unfeigned truthfulness, both in one's inner disposition and in one's outer actions. In the Zhongyong (中庸, Doctrine of the Mean), cheng is described as the way of Heaven, and achieving cheng is the way of human beings.

這一點，二程講得更透。程頤在《易傳序》中說：

The Cheng Brothers (二程, the Two Chengs) made this point even more thoroughly. Cheng Yi (程頤, Cheng Yi) says in the preface to his Yizhuan (易傳, Commentary on the Zhouyi):

至微者理也，至著者象也。體用一源，顯微無間。（《二程集·易傳序》）

What is most subtle is li (理, principle); what is most manifest is xiang (象, form/image). Ti (體, substance) and yong (用, function) have one source; the subtle and the manifest have no gap between them. (Er Cheng Ji [二程集, Collected Works of the Two Chengs], "Yizhuan xu")

術語注釋Glossary:

xiang (象): "image," "form," or "symbol" — in the Zhouyi (周易, Book of Changes), xiang refers to the symbolic forms (trigrams and hexagrams) that represent the patterns of reality. In Cheng Yi's philosophy, xiang is the manifest dimension of li (理, principle), just as ye (業, conduct/undertaking) is the manifest dimension of de (德, virtue).

Er Cheng Ji (二程集): "Collected Works of the Two Chengs" — the standard modern edition of the writings and recorded sayings of Cheng Hao (程顥, Cheng Hao) and Cheng Yi (程頤, Cheng Yi), compiled by Wang Xiaoxin and published by Zhonghua Book Company in 1981. It includes the Henan Cheng's Yishu (遺書, Surviving Writings), Waishu (外書, Additional Writings), Wenji (文集, Collected Prose), and Jingshuo (經說, Commentary on the Classics).

理是微，象是著；德是微，業是著。但在二程看來，微與著、體與用，同出一源，並無間隔。因此，進德修業不是先修好德再去修業，也不是埋頭做事而忘了修德，而是即體即用、即心即事，在心上涵養，在事上磨鍊，兩者同時進行。

Li (理, principle) is subtle; xiang (象, form/image) is manifest. De (德, virtue) is subtle; ye (業, conduct/undertaking) is manifest. But for the Cheng Brothers (二程, the Two Chengs), the subtle and the manifest, ti (體, substance) and yong (用, function), come from one source with no gap between them. Therefore, jinde xiuye (進德修業, advancing virtue and cultivating conduct) does not mean first perfecting de (德, virtue) and then going out to cultivate ye (業, conduct/undertaking), nor does it mean burying oneself in work while forgetting to cultivate de (德, virtue). Rather, it means joining ti (體, substance) and yong (用, function), xin (心, mind-heart) and affairs—hanyang (涵養, nurturing) the xin while tempering it in concrete affairs, both at the same time.

這就可以回答第一個問題：進德修業之所以能成為儒家人生論、德性論的重要命題，是因為它把"人應該怎樣活"和"人應該成為什麼樣的人"這兩件事合在一起回答了。人生不是離開日用事為去求一個空寂的心，也不是在事功中迷失自己；而是在心上進德，在事上修業，使德性有所依託，使事業有所根柢。德性論也不是只講心性，而是講心性如何落實為具體的人生實踐。這樣的德性論，才有骨血，才有生氣。

This answers our first question. Jinde xiuye (進德修業, advancing virtue and cultivating conduct) became a core proposition in the Confucian philosophy of life and moral character because it answers two questions at once: "How should a person live?" and "What kind of person should one become?" Life is not about fleeing from daily affairs to seek an empty, quiet xin (心, mind-heart), nor is it about losing oneself in worldly achievements. It is about advancing de (德, virtue) in the xin and cultivating ye (業, conduct/undertaking) in affairs, so that de (德, virtue) has something to rely on and ye (業, conduct/undertaking) has a proper root. The Confucian theory of moral character is not just about xin-xing (心性, mind and nature); it is about how xin-xing (心性, mind and nature) is realized in concrete life practice. Only such a theory of moral character has flesh and blood and vitality.

四、二程的底子：涵養須用敬，進學則在致知

4. The Cheng Brothers' Foundation: Hanyang Requires Jing; Advancing in Learning Lies in Zhizhi

進德修業雖然是《易傳》的話，但真正把它變成一套可操作、可教學的工夫，二程的貢獻極大。其中最要緊的，是兩句：

Although jinde xiuye (進德修業, advancing virtue and cultivating conduct) comes from the Yizhuan (易傳, Commentary on the Zhouyi), the Cheng Brothers (二程, the Two Chengs) made a great contribution by turning it into a practical, teachable gongfu (工夫, disciplined practice). The most important formulation is this:

涵養須用敬，進學則在致知。（《二程遺書》卷十八）

Hanyang (涵養, nurturing) requires jing (敬, reverent attentiveness); advancing in learning lies in zhizhi (致知, extending knowledge). (Er Cheng Yishu [二程遺書, Surviving Writings of the Two Chengs], juan 18)

術語注釋Glossary:

gongfu (工夫): "disciplined practice" or "cultivation effort" — a key Neo-Confucian term referring to the concrete, sustained practices through which one cultivates moral character. It includes both inner practices (such as jing [敬, reverent attentiveness]) and outer practices (such as gewu [格物, investigating things]). The term originally meant "time" or "effort" but acquired a specialized philosophical meaning in Song Neo-Confucianism.

hanyang (涵養): "nurturing" or "cultivating" — the practice of preserving and nourishing one's innate moral nature through inner attentiveness. It is often paired with gewu (格物, investigating things) as the two complementary dimensions of self-cultivation: hanyang works from the inside out, gewu works from the outside in.

jing (敬): "reverent attentiveness" or "serious-mindedness" — the central inner gongfu (工夫, disciplined practice) in Cheng-Zhu Neo-Confucianism. Jing means keeping the xin (心, mind-heart) focused and undistracted, neither lax nor tense. Cheng Yi defined it as "zhu yi wu shi (主一無適, maintaining unity without deflection)"—holding to one thing without being pulled elsewhere.

zhizhi (致知): "extending knowledge" — the practice of reaching the full extent of one's innate knowing capacity. In the Daxue (大學, Great Learning), zhizhi (致知, extending knowledge) is linked to gewu (格物, investigating things): by investigating the li (理, principle) in things, one extends and deepens one's understanding.

Er Cheng Yishu (二程遺書): "Surviving Writings of the Two Chengs" — the recorded sayings of Cheng Hao (程顥, Cheng Hao) and Cheng Yi (程頤, Cheng Yi), compiled by their disciples. It is the most important source for their oral teachings and is included in the Er Cheng Ji (二程集, Collected Works of the Two Chengs).

"涵養須用敬"，這是心上工夫，屬於進德的根本；"進學則在致知"，這是事上窮理，屬於修業的門徑。二程把這兩句話並列，就是告訴學者：光涵養而不致知，心雖靜而不能明理；光致知而不涵養，知識雖多而心無所主。二者必須交相養。

"Hanyang (涵養, nurturing) requires jing (敬, reverent attentiveness)" is the gongfu (工夫, disciplined practice) of the xin (心, mind-heart), the root of advancing de (德, virtue). "Advancing in learning lies in zhizhi (致知, extending knowledge)" is the gongfu (工夫, disciplined practice) of investigating li (理, principle) in affairs, the gateway to cultivating ye (業, conduct/undertaking). By placing these two phrases side by side, the Cheng Brothers (二程, the Two Chengs) tell students: if you only hanyang (涵養, nurturing) without zhizhi (致知, extending knowledge), your xin (心, mind-heart) may be calm but cannot understand li (理, principle); if you only zhizhi (致知, extending knowledge) without hanyang (涵養, nurturing), you may have much knowledge but your xin (心, mind-heart) lacks a master. The two must nourish each other.

程頤又說：

Cheng Yi (程頤, Cheng Yi) also says:

須是今日格一件，明日又格一件，積習既多，然後脫然自有貫通處。（同上）

You must gewu (格物, investigating things) one thing today and another thing tomorrow. When your accumulated practice has grown deep, you will suddenly and naturally reach a point of guantong (貫通, thoroughgoing comprehension). (Ibid.)

術語注釋Glossary:

gewu (格物): "investigating things" — the practice of approaching concrete things and events in order to understand their li (理, principle). It is the first of the Eight Steps in the Daxue (大學, Great Learning) and the foundation of the Cheng-Zhu approach to zhizhi (致知, extending knowledge). The character ge (格) means "to reach" or "to investigate thoroughly."

guantong (貫通): "thoroughgoing comprehension" or "interconnected understanding" — the moment when, after sustained gewu (格物, investigating things), the li (理, principle) of individual things suddenly connects into a unified, comprehensive understanding. It is not a mystical experience but the natural result of cumulative intellectual and moral effort.

這是講致知的具體方法。格物不是一口吃成胖子，而是今日格一物，明日格一物，日積月累，久而久之，心上的理與事上的理忽然貫通，這時便不只是知道一件件零碎的事物，而是對天理有了整體的領悟。

This describes the concrete method of zhizhi (致知, extending knowledge). Gewu (格物, investigating things) does not mean trying to swallow everything at once. Rather, you gewu (格物, investigating things) one thing today and another tomorrow, accumulating day by day. After a long time, the li (理, principle) in your xin (心, mind-heart) and the li (理, principle) in affairs will suddenly connect in guantong (貫通, thoroughgoing comprehension). At that point you do not merely know scattered pieces of information; you gain a holistic insight into tianli (天理, Heavenly Principle).

術語注釋Glossary:

tianli (天理): "Heavenly Principle" — the sum total of all li (理, principle), the ultimate moral and metaphysical order of the universe. In Zhu Xi's philosophy, tianli (天理, Heavenly Principle) is identical with the Dao (道, the Way) and is innate in human nature as the moral capacity for goodness. It is often contrasted with renyu (人慾, human desires), which can obscure tianli.

這裡已經可以看出"進德修業"的精神：進德要日新，修業要日積。不是一蹴而就，而是健動不息，日進不已。後來朱熹講"進要日新又新，德須是如此，業卻須著居，修業便是要居他"（《朱子語類》卷六十九），正是從二程這個底子上生出來的。

Here we can already see the spirit of jinde xiuye (進德修業, advancing virtue and cultivating conduct): advancing de (德, virtue) requires daily renewal; cultivating ye (業, conduct/undertaking) requires daily accumulation. It is not accomplished all at once, but through vigorous, unceasing, daily progress. Later, Zhu Xi (朱熹, Zhu Xi) said, "Advancing means daily renewal and renewal again. De (德, virtue) must be like this, but ye (業, conduct/undertaking) must be dwelt in; cultivating ye (業, conduct/undertaking) means dwelling in them" (Zhuzi Yulei [朱子語類, Classified Conversations of Master Zhu], juan 69). This grew directly out of the Cheng Brothers' (二程, the Two Chengs) foundation.

五、朱子的教育哲學：從灑掃應對到有為於天下

5. Zhu Xi's Educational Philosophy: From Sao Sao Ying Dui to Acting for the World

朱熹為什麼特別提倡進德修業？這與他所處時代的學風密切相關。南宋時期，讀書人中間有兩種不良傾向。一種人沉溺於記誦辭章，把聖賢的話背得滾瓜爛熟，寫得一手好文章，可是跟做人毫無關係，純粹是裝點門面。另一種人受禪宗影響，高談心性，說什麼"明心見性""頓悟成佛"，嘴上說得很高妙，可是日常小事一塌糊塗，不肯在實處用功。朱熹看得清楚，所以他給朋友劉子澄寫了一封信，裡面說：

Why did Zhu Xi (朱熹, Zhu Xi) especially advocate jinde xiuye (進德修業, advancing virtue and cultivating conduct)? It was closely related to the intellectual climate of his time. During the Southern Song, scholars fell into two unhealthy tendencies. One group indulged in memorization and literary composition—they could recite the classics perfectly and write beautiful essays, but none of it connected to how they actually lived. It was all for show. The other group, influenced by Chan Buddhism (禪宗), spoke loftily about xin-xing (心性, mind and nature), tossing around phrases like "seeing into one's own nature" or "sudden enlightenment," but their daily lives were a mess—they refused to put in real, practical effort. Zhu Xi (朱熹, Zhu Xi) saw this clearly, so he wrote to his friend Liu Zicheng (劉子澄, Liu Zicheng):

居官無修業之益，若以俗學言之，誠是如此。若論聖門所謂德業者，卻初不在日用之外。只押文字，便是進德修業地頭。不必編綴異聞，乃為修業也。（《朱文公文集》卷三十五《答劉子澄》）

Some say that holding office offers no benefit for cultivating ye (業, conduct/undertaking). If you mean worldly learning, that's true. But if you're talking about what the Confucian tradition calls de-ye (德業, virtue and undertaking), that's never outside daily life. Even processing documents is a place for jinde xiuye (進德修業, advancing virtue and cultivating conduct). You don't need to collect strange anecdotes to count as cultivating ye (業, conduct/undertaking). (Zhu Wengong Wenji [朱文公文集, Collected Writings of Master Zhu], juan 35, "Reply to Liu Zicheng")

術語注釋Glossary:

Zhu Wengong Wenji (朱文公文集): "Collected Writings of Master Zhu" — the complete prose collection of Zhu Xi (朱熹, Zhu Xi), including letters, essays, prefaces, and official documents. "Wengong" (文公) is Zhu Xi's posthumous honorific title. The letter "Reply to Liu Zicheng" is found in juan 35 of this collection.

Liu Zicheng (劉子澄): Liu Qingzhi (1130–1195), courtesy name Zicheng, a Southern Song scholar and close friend of Zhu Xi (朱熹, Zhu Xi). He was known for his advocacy of practical learning and his critique of empty intellectualism.

這段話什麼意思？有人抱怨說，我做官處理公務，對修養沒什麼幫助。朱熹說，如果拿世俗的學問來看，確實如此。可是如果說聖賢門裡講的"德業"，那根本不在日常生活之外。你哪怕只是批閱公文，那就是進德修業的地方！不必去搜羅什麼奇聞異說，才算修業。

What's he saying here? Someone complained that handling official business doesn't help with self-cultivation. Zhu Xi (朱熹, Zhu Xi) replied: if you mean the kind of worldly learning that's just for show, then sure. But the de-ye (德業, virtue and undertaking) that Confucians talk about is never separate from everyday life. Even reading and approving official documents is a place to practice jinde xiuye (進德修業, advancing virtue and cultivating conduct). You don't need to hunt down exotic stories or novel theories to be cultivating ye (業, conduct/undertaking).

你看，朱熹把"修業"拉回到了日用常行之中。不是要你去做什麼驚天動地的大事，而是在你眼前的每一件小事上用心。這就是他教育思想的核心。

See what he's doing? He's pulling "cultivating ye (業, conduct/undertaking)" back into the ordinary stuff of daily life. It's not about doing something earth-shattering—it's about bringing full attention to every small thing right in front of you. That's the heart of his educational philosophy.

所以朱熹辦教育，特彆強調從小學到大學一以貫之的精神，就是進德修業。他給小孩子寫了一本《童蒙須知》，教的是什麼呢？都是些瑣碎的規矩——衣服怎麼穿、帽子怎麼戴、走路怎麼走、吃飯怎麼吃、灑掃應對怎麼做。可是在書的末尾，他說了這樣一番話：

That's why in his teaching, Zhu Xi (朱熹, Zhu Xi) emphasized a single spirit running from xiaoxue (小學, elementary learning) to daxue (大學, higher learning): jinde xiuye (進德修業, advancing virtue and cultivating conduct). He wrote a book for children called Tongmeng Xuzhi (童蒙須知, Essentials for Childhood), and what did it teach? All sorts of small rules—how to dress, how to wear your hat, how to walk, how to eat, how to practice sao sao ying dui (灑掃應對, sweeping and greeting). But at the end of the book, he wrote:

術語注釋Glossary:

xiaoxue (小學): "elementary learning" — the first stage of Confucian education, for children roughly ages 8 to 15. It focuses on practical habits and rituals: sao sao ying dui (灑掃應對, sweeping and greeting), the li (禮, ritual propriety) of daily life, and basic cultural skills. Zhu Xi (朱熹, Zhu Xi) compiled the Xiaoxue (小學, Elementary Learning) as a textbook for this stage.

daxue (大學): "higher learning" — the second stage of Confucian education, for young adults roughly ages 15 and up. It focuses on the philosophical and moral principles: qiong li (窮理, fathoming principle), zheng xin (正心, rectifying the mind), xiu ji (修己, cultivating oneself), and zhi ren (治人, governing others). The Daxue (大學, Great Learning) text is the foundational classic for this stage.

Tongmeng Xuzhi (童蒙須知): "Essentials for Childhood" — a short instructional text by Zhu Xi (朱熹, Zhu Xi) for young children, covering rules for dress, speech, behavior, reading, and hygiene. It is one of the most influential texts in the Chinese tradition of elementary education.

sa sao ying dui (灑掃應對): "sweeping and greeting" — the basic practical activities of elementary education: sweeping the floor, answering when called, and knowing how to advance and withdraw in social situations. These seemingly trivial tasks are, in Zhu Xi's view, the very ground where moral character is first formed.

凡此五篇，若能遵守不違，自不失為謹願之士，必又能讀聖賢之書，恢大此心，進德修業，入於大賢君子之域，無不可者。（《童蒙須知》）

If you can follow these five chapters without breaking them, you'll at least be a prudent, earnest person. And if you can then read the books of the sages and worthies, expand this xin (心, mind-heart), practice jinde xiuye (進德修業, advancing virtue and cultivating conduct)—there's no reason you can't enter the realm of great worthies and junzi (君子, exemplary person). (Tongmeng Xuzhi [童蒙須知, Essentials for Childhood])

有人可能會問：教小孩灑掃應對，跟進德修業有什麼關係？關係大了。朱熹在《大學章句序》里說，小學教的就是"灑掃、應對、進退之節，禮樂、射御、書數之文"（《四書章句集注·大學章句序》）。這些看上去不起眼，可是小孩子在這些日常規矩里，慢慢就養成了習慣，收住了亂跑的心。這叫什麼？用朱熹的話說，叫"習與智長，化與心成"——習慣和智慧一起增長，教化和內心一起成熟（《小學輯說》）。

You might wonder: what does teaching kids sa sao ying dui (灑掃應對, sweeping and greeting) have to do with jinde xiuye (進德修業, advancing virtue and cultivating conduct)? Everything. Zhu Xi (朱熹, Zhu Xi) explained in his Preface to the Daxue Zhangju (大學章句, Commentary on the Great Learning) that xiaoxue (小學, elementary learning) teaches "the rituals of sweeping, responding, advancing and withdrawing; the arts of li (禮, ritual propriety), yue (樂, music), archery, charioteering, calligraphy, and mathematics" (Sishu Zhangju Jizhu [四書章句集注, Collected Commentaries on the Four Books], Preface to the Daxue Zhangju). These may seem trivial, but through them, children gradually form good habits and rein in their wandering xin (心, mind-heart). Zhu Xi (朱熹, Zhu Xi) called this "habit grows with wisdom, transformation matures with the xin" (Xiaoxue Jishuo [小學輯說, Collected Teachings on Elementary Learning]).

術語注釋Glossary:

Sishu Zhangju Jizhu (四書章句集注): "Collected Commentaries on the Four Books" — Zhu Xi's (朱熹, Zhu Xi) monumental commentary on the Four Books (the Daxue [大學, Great Learning], Zhongyong [中庸, Doctrine of the Mean], Lunyu [論語, Analects], and Mengzi [孟子, Mencius]). It became the standard textbook for the imperial civil service examinations from the Yuan dynasty through the end of the Qing, and is the single most influential text in later Confucianism.

Daxue Zhangju (大學章句): "Commentary on the Great Learning" — Zhu Xi's (朱熹, Zhu Xi) chapter-and-verse commentary on the Daxue (大學, Great Learning), including his famous supplementary passage on gewu zhizhi (格物致知, investigating things and extending knowledge). It is part of the Sishu Zhangju Jizhu (四書章句集注, Collected Commentaries on the Four Books).

Xiaoxue Jishuo (小學輯說): "Collected Teachings on Elementary Learning" — a compilation of passages on elementary education drawn from Zhu Xi's (朱熹, Zhu Xi) writings and conversations, included in the Zhuzi Quanshu (朱子全書, The Complete Works of Master Zhu).

li (禮): "ritual propriety" — the system of norms, ceremonies, and customs that structure social life and moral formation in the Confucian tradition. Li (禮, ritual propriety) is both an outer form and an inner disposition; when properly practiced, it shapes character from the outside in.

yue (樂): "music" — in the Confucian tradition, yue (樂, music) is not mere entertainment but a tool of moral education. Harmonious music shapes harmonious feelings, and together with li (禮, ritual propriety) it forms the "li-yue" (禮樂, ritual and music) education that is central to Confucian pedagogy.

到了大學階段呢？就"教之以窮理、正心，修己、治人之道"（同上）。小學是打基礎，大學是往上走。朱熹有一段話把這個關係講得最透：

And at the daxue (大學, higher learning) stage? Students are "taught the way of qiong li (窮理, fathoming principle), zheng xin (正心, rectifying the mind), xiu ji (修己, cultivating oneself), and zhi ren (治人, governing others)" (Ibid.). Xiaoxue (小學, elementary learning) lays the foundation; daxue (大學, higher learning) builds upward. Zhu Xi (朱熹, Zhu Xi) explained the connection perfectly:

學之大小，固有不同，然其為道，則一而已。是以方其幼也，不習之於小學，則無以收其放心，養其德性，而為大學之基本；及其長也，不進之於大學，則無以察其義理，措之事業，而收小學之成功。（《小學輯說》）

Greater and lesser learning are different, of course, but as a Dao (道, the Way) they are one. Therefore, in youth, without practice in the xiaoxue (小學, elementary learning), there's no way to gather back the fangxin (放心, the scattered mind), nurture de-xing (德性, moral nature), and lay the foundation for daxue (大學, higher learning). In adulthood, without advancing to daxue (大學, higher learning), there's no way to examine yi-li (義理, moral principle), apply it to practical affairs, and bring the xiaoxue (小學, elementary learning) to fruition. (Xiaoxue Jishuo [小學輯說, Collected Teachings on Elementary Learning])

術語注釋Glossary:

qiong li (窮理): "fathoming principle" — the practice of thoroughly investigating the li (理, principle) of things until one reaches their ultimate ground. It is the intellectual dimension of daxue (大學, higher learning) education and is closely linked to gewu (格物, investigating things).

xiu ji (修己): "cultivating oneself" — the inner dimension of self-cultivation, as opposed to zhi ren (治人, governing others), the outer dimension. The Confucian ideal is that xiu ji (修己, cultivating oneself) is the foundation for all social and political action.

zhi ren (治人): "governing others" — the outer, political dimension of Confucian learning, which follows from and is grounded in xiu ji (修己, cultivating oneself). The Daxue (大學, Great Learning) sequence from xiu shen (修身, cultivating the person) through ping tianxia (平天下, bringing peace to the world) describes this progression.

fangxin (放心): "the scattered mind" — a concept from Mengzi (孟子, Mencius), referring to the xin (心, mind-heart) that has lost its moral orientation and wandered after external things. The task of education is to "seek the lost xin" (求放心) and bring it back to its proper focus.

de-xing (德性): "moral nature" — the innate moral capacity of human beings, grounded in tianli (天理, Heavenly Principle). It needs to be nurtured (hanyang [涵養, nurturing]) and developed through education and practice.

yi-li (義理): "moral principle" or "righteous principle" — the normative dimension of li (理, principle), particularly as it applies to human conduct and social relationships. In Song Neo-Confucianism, yi-li (義理, moral principle) is often contrasted with mere literary talent or technical skill.

Dao (道): "the Way" — the ultimate normative order of the universe, encompassing both metaphysical truth and moral path. In Confucianism, the Dao (道, the Way) is not transcendent in a religious sense but is the pattern of right living that human beings can realize through cultivation.

你看，小學的灑掃應對，是"收放心、養德性"的基礎；大學的窮理正心，是把德性推擴到事業上去。一個"進德修業"的精神，從穿衣服、掃地開始，一直到治國平天下，貫穿始終，沒有斷過。

So the sa sao ying dui (灑掃應對, sweeping and greeting) of xiaoxue (小學, elementary learning) are the foundation for "gathering the fangxin (放心, the scattered mind) and nurturing de-xing (德性, moral nature)." The qiong li (窮理, fathoming principle) and zheng xin (正心, rectifying the mind) of daxue (大學, higher learning) are what extend de (德, virtue) into the wider world. The single spirit of jinde xiuye (進德修業, advancing virtue and cultivating conduct) runs from getting dressed and sweeping the floor all the way to zhi guo (治國, governing the state) and ping tianxia (平天下, bringing peace to the world)—never broken.

2025年在福建南平舉行的"朱子學與全球文明對話大會暨第四屆考亭論壇"上，來自全球的學者深入探討了朱子教育思想的當代價值。與會學者普遍認為，朱子"小學—大學"一貫的教育體系，對糾正當代教育中"重知識輕做人""重技能輕德性"的偏向具有重要啟示（參見國際儒學聯合會《會議綜述：朱子學與全球文明對話大會暨第四屆考亭論壇》，2025年10月）。

At the "Conference on Zhu Xi Studies and Global Civilizational Dialogue and the Fourth Kouting Forum" held in Nanping, Fujian, in October 2025, scholars from around the world deeply explored the contemporary value of Zhu Xi's (朱熹, Zhu Xi) educational thought. Participants broadly agreed that Zhu Xi's integrated educational system of "xiaoxue (小學, elementary learning)—daxue (大學, higher learning)" offers important insights for correcting the contemporary educational bias toward "valuing knowledge over character" and "valuing skills over de (德, virtue)" (cf. International Confucian Association, "Conference Summary: Zhu Xi Studies and Global Civilizational Dialogue and the Fourth Kouting Forum," October 2025).

六、涵養德性："敬"的工夫與心之全體大用

6. Hanyang Dexing(涵養德性, nurturing moral character): The Gongfu of Jing ("敬"的工夫cultivating efforts of reverent attentiveness )and the Complete Substance and Great Function of the Xin

進德修業這一條路，從哪裡下手呢？最關鍵的入手處，就是"涵養德性"。

Where do you begin on this path? The most crucial entry point is hanyang dexing (涵養德性, nurturing moral character).

朱熹說"德是就心上說"，那進德自然不能離開心上的工夫。二程說"涵養須用敬"，這個"敬"字，正是心上工夫的第一義。

Zhu Xi (朱熹, Zhu Xi) said de (德, virtue) is "spoken of in terms of the xin (心, mind-heart)," so growing de (德, virtue) naturally requires inner gongfu (工夫, disciplined practice). The Cheng Brothers (二程, the Two Chengs) said "hanyang (涵養, nurturing) requires jing (敬, reverent attentiveness)"—and this word jing (敬, reverent attentiveness) is the first principle of that inner work.

什麼叫涵養德性？說白了，就是把這顆心養得真實、收斂、清明。朱熹解釋"忠信是自家心中誠實"（《朱子語類》卷六十九），忠信就是不自己騙自己，也不騙別人。一個人如果心裡頭虛虛偽偽，外面道理講得再漂亮，德也進不去。涵養德性，就是讓這顆"忠信"的心常在，不散亂，不昏昧，不虛偽。

What does hanyang dexing (涵養德性, nurturing moral character) mean? Put simply: cultivating a xin (心, mind-heart) that is genuine, focused, and clear. Zhu Xi (朱熹, Zhu Xi) explained that "zhongxin (忠信, loyalty and good faith) means being honest and true in one's own xin" (Zhuzi Yulei [朱子語類, Classified Conversations of Master Zhu], juan 69)—not deceiving yourself, not deceiving others. If your xin (心, mind-heart) is full of pretense, no matter how beautifully you articulate li (理, principle) on the outside, de (德, virtue) won't grow. Hanyang dexing (涵養德性, nurturing moral character) means keeping this zhongxin (忠信, loyalty and good faith) xin (心, mind-heart) constantly present—not scattered, not dull, not hypocritical.

這裡要特別說一下"敬"字。很多人以為朱熹的學問就是"格物窮理"，就是讀書講道理，其實不然。錢穆先生寫《朱子新學案》，反覆提醒讀者：朱熹一輩子講得最多的，不是格物，而是一個"敬"字。這個"敬"，才是涵養德性的真工夫。如果把格物窮理從"敬"的涵養里抽出來，那就不是朱熹的本意了（參見錢穆《朱子新學案》，九州出版社，2011年，論敬諸篇）。

Here I want to highlight the word jing (敬, reverent attentiveness). Many people assume Zhu Xi's (朱熹, Zhu Xi) philosophy is all about "gewu qiong li (格物窮理, investigating things and fathoming principle)"—just reading books and reasoning. That's not right. Qian Mu (錢穆, Qian Mu), in his Zhuzi Xin Xue'an (朱子新學案, A New Study of Master Zhu), repeatedly reminds readers that what Zhu Xi (朱熹, Zhu Xi) talked about most throughout his life wasn't gewu (格物, investigating things)—it was this single word, jing (敬, reverent attentiveness). That's the real gongfu (工夫, disciplined practice) of hanyang dexing (涵養德性, nurturing moral character). If you pull gewu qiong li (格物窮理, investigating things and fathoming principle) out of the context of jing-based (敬, reverent attentiveness) hanyang (涵養, nurturing), you've already departed from Zhu Xi's (朱熹, Zhu Xi) true intention (cf. Qian Mu [錢穆, Qian Mu], A New Study of Master Zhu, Jiuzhou Press, 2011, chapters on jing).

術語注釋Glossary:

Qian Mu (錢穆): 1895–1990, one of the most important Chinese historians and philosophers of the twentieth century. His Zhuzi Xin Xue'an (朱子新學案, A New Study of Master Zhu) is a comprehensive reexamination of Zhu Xi's (朱熹, Zhu Xi) philosophy that emphasizes the centrality of jing (敬, reverent attentiveness) and the unity of inner cultivation and outer practice.

Zhuzi Xin Xue'an (朱子新學案): "A New Study of Master Zhu" — Qian Mu's (錢穆, Qian Mu) major work on Zhu Xi (朱熹, Zhu Xi), first published in 1971. It challenges the conventional view that Zhu Xi's philosophy is primarily intellectualist, arguing instead that jing (敬, reverent attentiveness) is the unifying center of his thought.

gewu qiong li (格物窮理): "investigating things and fathoming principle" — the combined practice of gewu (格物, investigating things) and qiong li (窮理, fathoming principle), the characteristic intellectual method of Cheng-Zhu Neo-Confucianism. It involves approaching concrete things and events to understand their underlying li (理, principle).

"敬"不是叫你呆坐着不動，也不是叫你整天板著臉。"敬"是心有所主——心裡有個準星，不放逸，不昏惰。北京大學高等人文研究院2026年的研究指出，"敬"的觀念在中國文化中有兩個高峰：一是西周初年，周人以"敬"為核心德性，關聯着殷周革命的文明轉型；二是宋代，二程與朱子將"敬"發展為系統的工夫論。朱子盛讚"程先生所以有功於後學者，最是'敬'之一字有力"（參見北京大學高等人文研究院《"敬"的哲學：從西周文明到宋代理學》，2026年5月）。

Jing (敬, reverent attentiveness) doesn't mean sitting rigidly motionless, nor does it mean wearing a stern face all day. It means your xin (心, mind-heart) has a center—a compass. You're not lax, not lazy, not drowsy. Research from the Peking University Institute for Advanced Humanistic Studies (2026) points out that the concept of jing (敬, reverent attentiveness) has two peaks in Chinese culture: the first in the early Western Zhou, when the Zhou people made jing (敬, reverent attentiveness) a core de (德, virtue) connected to the civilizational transition of the Zhou conquest of Shang; the second in the Song dynasty, when the Cheng Brothers (二程, the Two Chengs) and Zhu Xi (朱熹, Zhu Xi) developed jing (敬, reverent attentiveness) into a systematic gongfu (工夫, disciplined practice) theory. Zhu Xi (朱熹, Zhu Xi) praised, "What Master Cheng contributed most to later learners was the powerful single word 'jing (敬, reverent attentiveness)'" (cf. Peking University Institute for Advanced Humanistic Studies, "The Philosophy of Jing: From Western Zhou Civilization to Song Neo-Confucianism," May 2026).

那麼涵養德性與格物致知是什麼關係？是不是兩回事？不是。朱熹在《大學章句》里補了一段格物致知傳，說得很明白：

So what's the relationship between hanyang dexing (涵養德性, nurturing moral character) and gewu zhizhi (格物致知, investigating things and extending knowledge)? Are they separate? No. In his Daxue Zhangju (大學章句, Commentary on the Great Learning), Zhu Xi (朱熹, Zhu Xi) added a passage on this very point:

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》）

What "zhizhi (致知, extending knowledge) lies in gewu (格物, investigating things)" means is this: to extend my knowledge, I must approach things and thoroughly understand their li (理, principle). For the human xin (心, mind-heart) is endowed with knowing, and all things under Heaven possess li (理, principle). It's only because li (理, principle) hasn't been fully fathomed that knowledge remains incomplete. Therefore, the daxue (大學, higher learning) begins by requiring students to approach all things under Heaven and, building on the li (理, principle) they already know, investigate further and further, seeking to reach the utmost. After prolonged effort, one day there will be a sudden guantong (貫通, thoroughgoing comprehension): then the internal and external, the subtle and the coarse, of all things will be fully reached, and the quanti (全體, complete substance) and dayong (大用, great function) of my xin (心, mind-heart) will be entirely illuminated. (Sishu Zhangju Jizhu [四書章句集注, Collected Commentaries on the Four Books], Daxue Zhangju)

術語注釋Glossary:

quanti (全體): "complete substance" — the full, integrated reality of the xin (心, mind-heart), encompassing both its cognitive and moral dimensions. In Zhu Xi's (朱熹, Zhu Xi) philosophy, the xin (心, mind-heart) contains all li (理, principle) innately; gewu (格物, investigating things) brings this complete substance to awareness.

dayong (大用): "great function" — the full, effective operation of the xin (心, mind-heart) in responding to affairs. When the quanti (全體, complete substance) is illuminated, the dayong (大用, great function) naturally follows: one responds to every situation with appropriate wisdom and virtue.

這段話稍微長一點，但意思很清楚：要想獲得真知，就得接觸事物、窮究道理。人心都有認知能力，天下事物都有其道理，只是道理沒窮盡，所以知識不完備。所以大學一開始就教人，在萬事萬物上，根據已經知道的道理進一步去窮究，一直窮到極處。用功久了，有一天忽然豁然貫通——這時候，事物的表裡精粗都看得到了，自己這顆心的全部內容和作用也都明白了。

This passage is a bit long, but the meaning is clear: genuine knowledge comes from engaging with things and understanding their li (理, principle). Every xin (心, mind-heart) can know; everything has its li (理, principle). Knowledge is incomplete only because we haven't fully understood those li (理, principle). So daxue (大學, higher learning) starts by teaching people to look at everything, build on what they already know, and dig deeper until they reach the bottom. After enough effort, one day it all clicks in guantong (貫通, thoroughgoing comprehension)—you see through to the surface and depth of things, and your own xin's (心, mind-heart) full capacity and function become clear.

"豁然貫通"不是什麼神秘體驗，不是忽然變成了另一個人。而是平時涵養德性、格物窮理，積累得久了，心裡頭忽然透亮了，像陰天過後太陽出來一樣。這時候"吾心之全體大用無不明"，德性才真正立得住。

"Sudden guantong (貫通, thoroughgoing comprehension)" isn't some mystical experience where you become a different person. It's what happens when you've been hanyang dexing (涵養德性, nurturing moral character) and gewu qiong li (格物窮理, investigating things and fathoming principle) for so long that one day your xin (心, mind-heart) clears—like the sun breaking through after cloudy days. At that point, "the quanti (全體, complete substance) and dayong (大用, great function) of my xin (心, mind-heart) are entirely illuminated," and de (德, virtue) truly takes hold.

你看，格物致知到最後還是回到心上來了。它不是純粹向外求知識，而是通過窮究事物之理來照亮自己的心。這跟二程說的"涵養須用敬，進學則在致知"是一脈相承的。

You see? Gewu zhizhi (格物致知, investigating things and extending knowledge) ultimately circles back to the xin (心, mind-heart). It's not simply about seeking knowledge outward; it's about illuminating your own xin (心, mind-heart) by understanding the li (理, principle) of things. This is exactly in line with the Cheng Brothers' (二程, the Two Chengs) teaching: "Hanyang (涵養, nurturing) requires jing (敬, reverent attentiveness); advancing in learning lies in zhizhi (致知, extending knowledge)."

《大學》里說："欲修其身者，先正其心；欲正其心者，先誠其意。"（《禮記·大學》）誠意、正心，就是涵養德性在《大學》八條目中的具體落實。沒有誠意的涵養，修身就成了裝樣子；沒有正心的工夫，做事就沒有主心骨。所以說，涵養德性實在是進德修業這條路的根。

The Daxue (大學, Great Learning) says, "Those who wished to xiu shen (修身, cultivating the person) first zheng xin (正心, rectifying the mind); those who wished to zheng xin (正心, rectifying the mind) first cheng yi (誠意, making intentions sincere)" (Liji [禮記, Book of Rites], Daxue). Cheng yi (誠意, making intentions sincere) and zheng xin (正心, rectifying the mind) are how hanyang dexing (涵養德性, nurturing moral character) takes concrete form in the Eight Steps of the Daxue (大學, Great Learning). Without cheng yi (誠意, making intentions sincere), xiu shen (修身, cultivating the person) becomes mere performance. Without zheng xin (正心, rectifying the mind), your actions have no backbone. That's why hanyang dexing (涵養德性, nurturing moral character) is truly the root of this entire path.

術語注釋Glossary:

cheng yi (誠意): "making intentions sincere" — the third of the Eight Steps in the Daxue (大學, Great Learning). It means ensuring that one's inner intentions are genuine and not self-deceptive. Cheng yi (誠意, making intentions sincere) is the bridge between intellectual understanding (zhizhi [致知, extending knowledge]) and moral action (xiu shen [修身, self-cultivation]).

zheng xin (正心): "rectifying the mind" — the fourth of the Eight Steps. It means correcting the xin (心, mind-heart) so that it is not distorted by anger, fear, fondness, or anxiety. When the xin (心, mind-heart) is rectified, one's actions naturally follow the right path.

xiu shen (修身): " self-cultivation " — the fifth of the Eight Steps and the central hinge between inner cultivation (gewu, zhizhi, cheng yi, zheng xin) and outer action (qijia, zhi guo, ping tianxia). All social and political order rests on the foundation of self-cultivation.

Liji (禮記): "Book of Rites" — one of the Five Classics, a compilation of texts on ritual, social organization, and moral philosophy from the Warring States and early Han periods. It includes the Daxue (大學, Great Learning) and Zhongyong (中庸, Doctrine of the Mean) as chapters.

七、八條目次第：從格物致知到平天下的實踐路徑

7. The Sequence of the Eight Steps: The Practical Path from Gewu Zhizhi to Ping Tianxia

進德修業不是懸空講的，它有次第，有路徑。《大學》里那段著名的話，大家都很熟：

Jinde xiuye (進德修業, advancing virtue and cultivating conduct) isn't some abstract theory—it has a sequence, a path. The famous passage from the Daxue (大學, Great Learning) is well known:

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。（《禮記·大學》）

In ancient times, those who wished to ming mingde (明明德, illuminating bright virtue) throughout the world first zhi guo (治國, governing the state); those who wished to zhi guo (治國, governing the state) first qijia (齊家, regulating the family); those who wished to qijia (齊家, regulating the family) first xiu shen (修身, cultivating the person); those who wished to xiu shen (修身, cultivating the person) first zheng xin (正心, rectifying the mind); those who wished to zheng xin (正心, rectifying the mind) first cheng yi (誠意, making intentions sincere); those who wished to cheng yi (誠意, making intentions sincere) first zhizhi (致知, extending knowledge); and zhizhi (致知, extending knowledge) lies in gewu (格物, investigating things). (Liji [禮記, Book of Rites], Daxue)

術語注釋Glossary:

ming mingde (明明德): "illuminating bright virtue" — the first of the Three Guidelines (三綱領) of the Daxue (大學, Great Learning). Mingde (明德, bright virtue) is the innate moral goodness inherent in every person; the first ming (明) means to illuminate or make it manifest through self-cultivation.

zhi guo (治國): "governing the state" — the seventh of the Eight Steps. It means bringing order and good governance to one's state through the extension of cultivated virtue from the family to the political realm.

qijia (齊家): "regulating the family" — the sixth of the Eight Steps. It means bringing harmony and proper order to one's family, which is the first arena beyond the self where cultivated virtue must prove itself.

ping tianxia (平天下): "bringing peace to the world" — the eighth and final of the Eight Steps. It does not mean military conquest but rather extending moral influence so that all under Heaven can realize their own mingde (明德, bright virtue). It is the Confucian vision of global order grounded in personal virtue.

Eight Steps (八條目): the eight progressive stages of Confucian self-cultivation and social-political action outlined in the Daxue (大學, Great Learning): gewu (格物, investigating things), zhizhi (致知, extending knowledge), cheng yi (誠意, making intentions sincere), zheng xin (正心, rectifying the mind), xiu shen (修身, cultivating the person), qijia (齊家, regulating the family), zhi guo (治國, governing the state), and ping tianxia (平天下, bringing peace to the world).

格物、致知、誠意、正心、修身、齊家、治國、平天下，這八條，看起來像一條直線，從內到外，從近到遠。可是在朱熹看來，它不是說你先把格物做完了再去致知，致知做完了再去誠意，一段一段像上台階。不是的。進德和修業始終纏在一起，每一步里都有心的工夫，也都有事的工夫。

These eight steps—gewu (格物, investigating things), zhizhi (致知, extending knowledge), cheng yi (誠意, making intentions sincere), zheng xin (正心, rectifying the mind), xiu shen (修身, cultivating the person), qijia (齊家, regulating the family), zhi guo (治國, governing the state), and ping tianxia (平天下, bringing peace to the world)—look like a straight line from inner to outer, from near to far. But for Zhu Xi (朱熹, Zhu Xi), it's not like climbing stairs one step at a time, finishing one before moving to the next. Not at all. Advancing de (德, virtue) and cultivating ye (業, conduct/undertaking) are always intertwined; every step involves both xin (心, mind-heart) gongfu (工夫, disciplined practice) and practical gongfu (工夫, disciplined practice).

具體來說：格物致知，偏重於知和德，是讓人在事物上窮理，不憑空想；誠意正心，更是涵養德性的核心，是把窮得的道理收回到自己心上；修身、齊家、治國、平天下，偏重於修業，是把德性在事上表現出來。可是每一步都要求：德要在事上見，事要在德中成。

More concretely: gewu (格物, investigating things) and zhizhi (致知, extending knowledge) lean toward understanding and de (德, virtue)—they keep you grounded in real things rather than empty speculation. Cheng yi (誠意, making intentions sincere) and zheng xin (正心, rectifying the mind) are the very core of hanyang dexing (涵養德性, nurturing moral character)—they bring the li (理, principle) you've understood back into your own xin (心, mind-heart). Xiu shen (修身, cultivating the person), qijia (齊家, regulating the family), zhi guo (治國, governing the state), and ping tianxia (平天下, bringing peace to the world) lean toward cultivating ye (業, conduct/undertaking)—they let de (德, virtue) show in action. But every step requires the same thing: de (德, virtue) must be visible in affairs, and affairs must be completed through de (德, virtue).

這裡要特別說一下"平天下"。很多人一聽"平天下"，以為是武力征服、一統天下。其實不是。"平天下"的本義是"明明德於天下"——讓天下人都能明其明德，都能做個有德行的人。朱熹說：

I want to say a special word about ping tianxia (平天下, bringing peace to the world). Many people hear this and think of military conquest or unifying the world by force. That's not it at all. The original meaning is "ming mingde (明明德, illuminating bright virtue) throughout the world"—helping everyone under Heaven recognize their own innate mingde (明德, bright virtue) and live virtuously. Zhu Xi (朱熹, Zhu Xi) said:

"君子進德修業"，不但為一身，亦欲有為於天下。及時，是及時而進。（《朱子語類》卷六十九）

"The junzi's (君子, exemplary person) jinde xiuye (進德修業, advancing virtue and cultivating conduct)"—not just for his own person; he also desires to make a contribution to the world. "In a timely manner" means advancing when the time is right. (Zhuzi Yulei [朱子語類, Classified Conversations of Master Zhu], juan 69)

進德修業不只是為了自己一個人，也是要對天下有所作為。但這個"有為於天下"，不是叫你一個人把天下事都包了，而是由近及遠，先把眼前的事做好，再一層一層推出去。

Jinde xiuye (進德修業, advancing virtue and cultivating conduct) isn't just for your own benefit—it's about contributing to the wider world. But "making a contribution to the world" doesn't mean single-handedly solving everything. It means starting close to home, doing well what's right in front of you, and then extending outward, layer by layer.

我們試想：一個人連自己都管不好，連家庭都處不好，卻天天高談闊論要治國平天下，這不是空話是什麼？反過來，一個人只在自己身上用功，對家庭、對社會、對國家的事一概不管，那也只是個"自了漢"，德性也不算圓滿。進德修業的精神，恰恰是要打破這種內外割裂——內聖和外王本來就是一件事。

Think about it: someone who can't even manage themselves or get along with their family, yet constantly talks grandly about zhi guo (治國, governing the state) and ping tianxia (平天下, bringing peace to the world)—what is that but empty talk? On the other hand, someone who only works on themselves and ignores their family, community, and society—that's just self-absorption, and their de (德, virtue) isn't complete either. The spirit of jinde xiuye (進德修業, advancing virtue and cultivating conduct) is precisely to break this split between inner and outer. Nei sheng (內聖, inner sagehood) and wai wang (外王, outer kingship) are originally one thing.

術語注釋Glossary:

nei sheng (內聖): "inner sagehood" — the dimension of Confucian learning concerned with inner moral cultivation: achieving the moral perfection of a sage within oneself. It corresponds to de (德, virtue) and ti (體, substance) in the jinde xiuye (進德修業, advancing virtue and cultivating conduct) framework.

wai wang (外王): "outer kingship" — the dimension of Confucian learning concerned with outer political and social action: bringing order and peace to the world through virtuous governance. It corresponds to ye (業, conduct/undertaking) and yong (用, function) in the jinde xiuye framework. The ideal Confucian leader unites nei sheng (內聖, inner sagehood) and wai wang (外王, outer kingship).

八、學為聖賢：進德修業的終極指向與當代價值

8. Xue Wei Shengxian: The Ultimate Direction of Jinde Xiuye and Its Contemporary Value

說到這裡，我們要回到最根本的問題：儒家講為學，最終目的是什麼？是學為聖賢。

Which brings us to the most fundamental question: what is the ultimate goal of Confucian learning? It is xue wei shengxian (學為聖賢, learning to become a sage).

聖賢不是天生的，也不是高不可攀的。朱熹說：

Sages aren't born that way, and they're not out of reach. Zhu Xi (朱熹, Zhu Xi) said:

學者若能讀書窮理，反躬實踐，至於用力之久，而一旦豁然貫通焉，則聖人之道可得而言矣。（《四書章句集注·大學章句》意）

If a learner can read books and understand li (理, principle), turn inward and put it into practice—when after sustained effort there is a sudden guantong (貫通, thoroughgoing comprehension)—then the Dao (道, the Way) of the sages can be truly understood. (Paraphrase based on Sishu Zhangju Jizhu [四書章句集注, Collected Commentaries on the Four Books], Daxue Zhangju)

這雖然是講格物致知的話，也可以看作進德修業的總精神。學做聖賢，不是叫你去做什麼驚天動地的大事，而是在日用中不斷進德、不斷修業，日新不已。

Although this is about gewu zhizhi (格物致知, investigating things and extending knowledge), it also captures the overall spirit of jinde xiuye (進德修業, advancing virtue and cultivating conduct). Learning to be a sage doesn't require earth-shattering deeds. It means continuously growing in de (德, virtue) and refining ye (業, conduct/undertaking) in everyday life, renewing yourself without end.

進德修業在學做聖賢這件事上，起的是什麼作用呢？它是一個總抓手，一個落實的總綱。沒有進德修業，"學做聖賢"就是一句懸在半空的口號，好聽但摸不着；有了進德修業，聖賢就有了實實在在的路子。

What role does jinde xiuye (進德修業, advancing virtue and cultivating conduct) play in learning to be a sage? It's the central handle, the comprehensive framework for making it real. Without it, "xue wei shengxian (學為聖賢, learning to become a sage)" is just a slogan floating in the air—nice to hear but impossible to grasp. With it, sagehood has a concrete path.

怎麼理解？德上日新，使人不失其心——不會走着走着就把初心丟了；業上日積，使人不失其事——不會光想不做、一事無成。心和事互相滋養，內和外互相成就，時間長了，人的德性境界自然一步一步接近聖賢。

How so? Daily renewal in de (德, virtue) keeps you from losing your xin (心, mind-heart)—you won't forget your original intention along the way. Daily accumulation in ye (業, conduct/undertaking) keeps you from neglecting action—you won't just think without doing, or accomplish nothing. Xin (心, mind-heart) and affairs nourish each other; inner and outer complete each other. Over time, your level of de (德, virtue) naturally draws closer to that of the sages, step by step.

朱熹說"進德修業"這四個字"煞包括道理"，就是說它把"內聖外王"全包了。內聖是德，外王是業；內聖是體，外王是用。二程說"體用一源，顯微無間"（《二程集·易傳序》），用在聖賢之道上，就是德性涵養與事業踐履不可分。錢穆先生論朱熹，也特別指出朱熹的學問最重心性修養和事為實踐的合一，不是只談心性，也不是只講功利（參見錢穆《朱子新學案》，九州出版社，2011年）。

When Zhu Xi (朱熹, Zhu Xi) said these four characters "encompass a whole world of li (理, principle)," he meant they include both nei sheng (內聖, inner sagehood) and wai wang (外王, outer kingship). Nei sheng (內聖, inner sagehood) is de (德, virtue); wai wang (外王, outer kingship) is ye (業, conduct/undertaking). Nei sheng (內聖, inner sagehood) is ti (體, substance); wai wang (外王, outer kingship) is yong (用, function). The Cheng Brothers (二程, the Two Chengs) said, "Ti (體, substance) and yong (用, function) share one source; the hidden and the visible have no gap" (Er Cheng Ji [二程集, Collected Works of the Two Chengs], Preface to the Yizhuan). Applied to the way of the sages, this means inner hanyang (涵養, nurturing) and outer practice cannot be separated. Qian Mu (錢穆, Qian Mu) also emphasized that Zhu Xi's (朱熹, Zhu Xi) learning centers on the unity of xin-xing (心性, mind and nature) cultivation and practical action—not just talk about xin-xing (心性, mind and nature), and not just utilitarian achievement (cf. Qian Mu [錢穆, Qian Mu], A New Study of Master Zhu, Jiuzhou Press, 2011).

所以進德修業在志於學做聖賢的路上，起的是樞紐作用：往上，它接的是天命之性——人天生就有的那一點善根；往下，它落實為日用常行——每天該做的每一件小事。向內是涵養德性，向外是修立事業。它讓"學做聖賢"不至於變成空談，也讓"治國平天下"不至於變成權謀。

So on the path of aspiring to xue wei shengxian (學為聖賢, learning to become a sage), jinde xiuye (進德修業, advancing virtue and cultivating conduct) serves as the pivotal hinge. Upward, it connects with tianming zhi xing (天命之性, the nature endowed by Heaven)—that seed of goodness we're all born with. Downward, it manifests in ordinary daily actions—every small thing you do each day. Inward, it's hanyang dexing (涵養德性, nurturing moral character); outward, it's establishing ye (業, conduct/undertaking). It keeps "xue wei shengxian (學為聖賢, learning to become a sage)" from becoming empty talk, and keeps "zhi guo (治國, governing the state) and ping tianxia (平天下, bringing peace to the world)" from becoming mere power politics.

術語注釋Glossary:

tianming zhi xing (天命之性): "the nature endowed by Heaven" — in Zhu Xi's (朱熹, Zhu Xi) philosophy, the original, perfectly good nature that human beings receive from Heaven (Tian [天, Heaven]), identical with tianli (天理, Heavenly Principle). It is distinguished from qizhi zhi xing (氣質之性, the psychophysical nature), which is the nature as mixed with the physical constitution and thus capable of both good and evil.

xue wei shengxian (學為聖賢): "learning to become a sage" — the ultimate goal of Confucian education. Unlike some religious traditions that view sainthood as a gift or grace, Confucianism holds that sagehood is achievable through sustained self-cultivation: "All people can become a Yao or Shun" (人人皆可以為堯舜).

從當代跨文化對話的視角看，進德修業思想具有重要的全球意義。2025年"朱子學與全球文明對話大會"上，多國學者指出，朱子學所倡導的"涵養德性""格物致知""內聖外王"等思想，為回應現代性危機提供了重要的思想資源。在工具理性膨脹、價值理性萎縮的今天，儒家"德業不二"的智慧提醒我們：知識的追求必須與人格的涵養相統一，事業的成功必須以道德的完善為根基。這不是某種地域性的"東方智慧"，而是具有普遍意義的人類共同價值（參見新華網《探尋全球文明對話中的朱子文化新貌》，2025年10月17日）。

From the perspective of contemporary cross-cultural dialogue, the thought of jinde xiuye (進德修業, advancing virtue and cultivating conduct) carries significant global meaning. At the 2025 "Conference on Zhu Xi Studies and Global Civilizational Dialogue," scholars from multiple countries pointed out that the ideas advocated by Zhu Xi's (朱熹, Zhu Xi) learning—hanyang dexing (涵養德性, nurturing moral character), gewu zhizhi (格物致知, investigating things and extending knowledge), nei sheng wai wang (內聖外王, inner sagehood and outer kingship)—provide important intellectual resources for responding to the crisis of modernity. In an age when instrumental reason is expanding unchecked while value reason is withering, the Confucian wisdom of "the unity of de (德, virtue) and ye (業, conduct/undertaking)" reminds us that the pursuit of knowledge must be integrated with the cultivation of moral character, and that success in practical undertakings must be grounded in moral perfection. This is not some regional "Eastern wisdom" but a universal human value of common significance (cf. Xinhua News, "Exploring the New Face of Zhu Xi Culture in Global Civilizational Dialogue," October 17, 2025).

九、結語：做一個"活"的人

9. Conclusion: Becoming a Person Who Is Truly Alive

我們回到開頭朱熹說的那句話——能進德修業的人，"如活龍然，精彩氣焰自有不可及者"（《朱子語類》卷六十九）。

Let's return to Zhu Xi's (朱熹, Zhu Xi) image from the beginning: someone who practices jinde xiuye (進德修業, advancing virtue and cultivating conduct) is "like a living Long (龍, the Chinese dragon—a symbol of vigor and auspiciousness), whose energy and spirit are simply beyond the reach of ordinary people" (Zhuzi Yulei [朱子語類, Classified Conversations of Master Zhu], juan 69).

聖賢的境界，不是一潭死水，不是冷冰冰的，而是一種剛健、純粹、日進不已的生命氣象。進德修業，就是從心上養出這個"活"字，從事上成就這個"業"字。

The realm of the sages isn't a stagnant pool, cold and lifeless. It's a vital quality of being—firm, pure, and endlessly growing. Jinde xiuye (進德修業, advancing virtue and cultivating conduct) means nurturing this quality of "aliveness" in the xin (心, mind-heart), and accomplishing this quality of "ye (業, conduct/undertaking)" in actions.

今天我們讀"進德修業"，不必把它當成古人的教條。一個人如果能時時在心裡存個忠信，在事上立個真誠，既不放棄德性的涵養，也不逃避該盡的責任，那就是走在一條活路上了。

Today, when we read about jinde xiuye (進德修業, advancing virtue and cultivating conduct), we don't have to treat it as some ancient dogma. If you can keep zhongxin (忠信, loyalty and good faith) in your xin (心, mind-heart), bring cheng (誠, sincerity) to everything you do, neither neglecting inner hanyang (涵養, nurturing) nor shirking your responsibilities—then you're already walking on a living path.

這條路從哪裡開始？就從灑掃應對開始，從眼前的小事開始。然後格物致知，誠意正心，修身齊家，再到治國平天下，一層一層展開。說到底，無非是讓人成為一個真正的人，一個有德有業、內聖外王的人。

Where does this path begin? Right where you are—with sa sao ying dui (灑掃應對, sweeping and greeting), the small things in front of you. Then gewu (格物, investigating things) and zhizhi (致知, extending knowledge), cheng yi (誠意, making intentions sincere) and zheng xin (正心, rectifying the mind), xiu shen (修身, cultivating the person) and qijia (齊家, regulating the family), and eventually zhi guo (治國, governing the state) and ping tianxia (平天下, bringing peace to the world)—unfolding layer by layer. Ultimately, it's simply about becoming a truly whole person: someone of both de (德, virtue) and ye (業, conduct/undertaking), both nei sheng (內聖, inner sagehood) and wai wang (外王, outer kingship).

這就是儒家的人生論，也是儒家的德性論。這就是朱熹教育精神里最值得我們今天記取的一點——不要做一條死蟲，要做一條活龍。

This is the Confucian philosophy of life, and the Confucian philosophy of de (德, virtue). This is the aspect of Zhu Xi's (朱熹, Zhu Xi) educational spirit most worth remembering today: don't be a dead worm—be a living Long (龍, the Chinese dragon—a symbol of vigor and auspiciousness).

參考文獻References

一、古典文獻

I. Classical Texts

1. 《周易》，見《十三經註疏》，北京：中華書局，1980年。

Zhouyi (周易, Book of Changes). In Shisan Jing Zhushu (十三經註疏, Commentaries and Subcommentaries on the Thirteen Classics). Beijing: Zhonghua Book Company, 1980.

2. 《禮記》，見《十三經註疏》，北京：中華書局，1980年。

Liji (禮記, Book of Rites). In Shisan Jing Zhushu (十三經註疏, Commentaries and Subcommentaries on the Thirteen Classics). Beijing: Zhonghua Book Company, 1980.

3. 程顥、程頤：《二程集》，北京：中華書局，1981年。

Cheng Hao (程顥, Cheng Hao) and Cheng Yi (程頤, Cheng Yi). Er Cheng Ji (二程集, Collected Works of the Two Chengs). Beijing: Zhonghua Book Company, 1981.

4. 朱熹：《朱子語類》，北京：中華書局，1986年。

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

5. 朱熹：《朱文公文集》，載《朱子全書》，上海：上海古籍出版社；合肥：安徽教育出版社，2002年。

Zhu Xi (朱熹, Zhu Xi). Zhu Wengong Wenji (朱文公文集, Collected Writings of Master Zhu). In Zhuzi Quanshu (朱子全書, The Complete Works of Master Zhu). Shanghai: Shanghai Ancient Books Publishing House; Hefei: Anhui Education Publishing House, 2002.

6. 朱熹：《四書章句集注》，北京：中華書局，1983年。

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

7. 朱熹：《童蒙須知》，載《朱子全書》，上海：上海古籍出版社；合肥：安徽教育出版社，2002年。

Zhu Xi (朱熹, Zhu Xi). Tongmeng Xuzhi (童蒙須知, Essentials for Childhood). In Zhuzi Quanshu (朱子全書, The Complete Works of Master Zhu). Shanghai: Shanghai Ancient Books Publishing House; Hefei: Anhui Education Publishing House, 2002.

8. 朱熹：《小學輯說》，載《朱子全書》，上海：上海古籍出版社；合肥：安徽教育出版社，2002年。

Zhu Xi (朱熹, Zhu Xi). Xiaoxue Jishuo (小學輯說, Collected Teachings on Elementary Learning). In Zhuzi Quanshu (朱子全書, The Complete Works of Master Zhu). Shanghai: Shanghai Ancient Books Publishing House; Hefei: Anhui Education Publishing House, 2002.

二、出土文獻與研究

II. Excavated Documents and Studies

9. 荊門市博物館編：《郭店楚墓竹簡》，北京：文物出版社，1998年。

Jingmen Museum, ed. Guodian Chu Mu Zhujian (郭店楚墓竹簡, Bamboo Slips from the Chu Tomb at Guodian). Beijing: Cultural Relics Press, 1998.

10. 陳偉：《郭店楚簡〈六德〉諸篇零釋》，武漢大學傳統文化研究中心，2026年修訂版。

Chen Wei (陳偉, Chen Wei). "Notes on the Liu de and Other Chapters in the Guodian Chu Bamboo Slips." Wuhan University Center for Traditional Culture Research, revised edition 2026.

11. 武漢大學傳統文化研究中心：《郭店楚簡〈性自命出〉的心術觀》，2026年。

Wuhan University Center for Traditional Culture Research. "The View of Xin Shu in the Xing zi ming chu of the Guodian Chu Bamboo Slips." 2026.

12. 郭靜雲：《從楚簡〈緇衣〉探孔子原旨與儒家經典形成》，上海古籍出版社，2026年。

Guo Jingyun (郭靜雲, Guo Jingyun). Exploring Confucius's Original Intention and the Formation of Confucian Classics through the Chu Bamboo Slip Zi Yi. Shanghai Ancient Books Publishing House, 2026.

三、現代學術著作

III. Modern Scholarly Works

13. 錢穆：《朱子新學案》，北京：九州出版社，2011年。

Qian Mu (錢穆, Qian Mu). Zhuzi Xin Xue'an (朱子新學案, A New Study of Master Zhu). Beijing: Jiuzhou Press, 2011.

14. 張立文主編：《朱熹大辭典》，上海：上海辭書出版社，2013年。

Zhang Liwen (張立文, Zhang Liwen), ed. Zhu Xi Da Cidian (朱熹大辭典, Comprehensive Dictionary of Zhu Xi). Shanghai: Shanghai Lexicographical Publishing House, 2013.

15. 陳來：《朱子哲學研究》，上海：華東師範大學出版社，2021年修訂版。

Chen Lai (陳來, Chen Lai). Zhu Xi Zhexue Yanjiu (朱子哲學研究, A Study of Zhu Xi's Philosophy). Shanghai: East China Normal University Press, revised edition 2021.

四、近期學術論文

IV. Recent Scholarly Articles

16. 肖永明、吳旺海：《〈孟子〉"可欲之謂善"章詮釋與朱子工夫論的體系化》，《孔子研究》2026年第1期。

Xiao Yongming (肖永明, Xiao Yongming) and Wu Wanghai (吳旺海, Wu Wanghai). "The Interpretation of the 'What Is Desirable Is Called Good' Chapter of the Mengzi and the Systematization of Zhu Xi's Gongfu Theory." Confucius Studies, no. 1, 2026.

17. 王凱立：《"心之全體大用"與"明德之未嘗息"——論朱子晚年格物致知思想的突破》，儒家網，2025年12月。

Wang Kaili (王凱立, Wang Kaili). "'The Complete Substance and Great Function of the Xin' and 'Mingde Never Ceases'—On the Breakthrough of Zhu Xi's Late Thought on Gewu Zhizhi." Rujiazg.com, December 2025.

18. 謝狂飛：《朱熹倫理思想探析及其現代思政課啟示》，《南昌航空大學學報（社會科學版）》2024年第3期。

Xie Kuangfei (謝狂飛, Xie Kuangfei). "An Analysis of Zhu Xi's Ethical Thought and Its Implications for Modern Ideological and Political Education." Journal of Nanchang Hangkong University (Social Sciences), no. 3, 2024.

19. 《新世紀以來英語世界朱子"理"的多維詮釋與翻譯》，《參考網》，2024年6月。

"Multidimensional Interpretation and Translation of Zhu Xi's Li in the English-Speaking World Since the New Century." Cankao Wang, June 2024.

20. 北京大學高等人文研究院：《"敬"的哲學：從西周文明到宋代理學》，2026年5月。

Peking University Institute for Advanced Humanistic Studies. "The Philosophy of Jing: From Western Zhou Civilization to Song Neo-Confucianism." May 2026.

五、會議與媒體資料

V. Conference and Media Materials

21. 國際儒學聯合會：《會議綜述：朱子學與全球文明對話大會暨第四屆考亭論壇》，2025年10月。

International Confucian Association. "Conference Summary: Zhu Xi Studies and Global Civilizational Dialogue and the Fourth Kouting Forum." October 2025.

22. 新華網：《探尋全球文明對話中的朱子文化新貌》，2025年10月17日。

Xinhua News (新華網). "Exploring the New Face of Zhu Xi Culture in Global Civilizational Dialogue." October 17, 2025.

23. 廈門大學哲學系：《明清朱子學研究的新視野暨朱子誕辰895周年國際學術研討會會議回顧》，2025年4月。

Xiamen University Department of Philosophy. "Conference Review: New Perspectives on Ming-Qing Zhu Xi Studies and International Symposium on the 895th Anniversary of Zhu Xi's Birth." April 2025.

 

进德修业；涵养德性；格物致知；朱熹；二程；学为圣贤jinde xiuye (进德修业, advancing virtue and cultivating conduct); hanyang dexing (涵养德性, nurturing moral character); gewu zhizhi (格物致知, investigating things and extending knowledge); Zhu Xi (朱熹, Zhu Xi); the Cheng Brothers (二程, the Two Chengs); xue wei shengxian (学为圣贤, learning to become a sage)