进德修业：儒家涵养与践履贯通的圣贤之路

——二程与朱子论“进德修业”及其在学为圣贤中的核心作用

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

进德修业出自《易传·乾·文言》，是儒家人生论与德性论的重要命题。本文结合二程与朱熹的论述，围绕"涵养德性"这一核心，说明进德修业何以把心上修养与事上践履打通，何以成为朱熹在教育实践中所提倡的精神，以及它在志于学为圣贤、走向圣贤境域中的枢纽作用。文章认为，进德修业不是两件事，而是一条路：从涵养德性入手，经过格物致知、诚意正心、修身齐家，再到治国平天下，最终使人格在日用中活泼泼地成就起来。

Jinde xiuye (进德修业, advancing virtue and cultivating conduct) originates in the Wenyan Zhuan (文言传, Commentary on the Words) on the Qian Gua (乾卦, Qian Hexagram) of the Zhouyi (周易, Book of Changes), and stands as a central proposition in the Confucian philosophy of life and moral character. Drawing on the writings of the Cheng Brothers and Zhu Xi (朱熹, Zhu Xi), and centering on hanyang dexing (涵养德性, nurturing moral character), this paper explains how jinde xiuye integrates inner cultivation with outer practice, why it became the spirit Zhu Xi advocated in his educational practice, and its pivotal role in the aspiration to xue wei shengxian (学为圣贤, 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 (诚意, making intentions sincere) and zheng xin (正心, rectifying the mind), xiu shen (修身, cultivating the person) and qijia (齐家, regulating the family), and reaching zhi guo (治国, 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、从"活龙"说起

1. Beginning with the "Living Long"

读《易传·乾·文言》，我们会碰到两句很朴素的话：

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

君子进德修业，忠信所以进德也，修辞立其诚，所以居业也。（《周易·乾·文言》）

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

术语注释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 (业): "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 (修辞立其诚): "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.

君子进德修业，欲及时也，故无咎。（同上）

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

初看像是老生常谈。但朱熹读到此处，却说这四个字"煞包括道理"，"最好玩味"（《朱子语类》卷六十九）。他还说，真能进德修业的人，气象不同：

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 [朱子语类, Classified Conversations of Master Zhu], juan 69). He also said that a person who truly practices jinde xiuye (进德修业, advancing virtue and cultivating conduct) has a distinctive bearing:

术语注释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 (朱子语类): "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.

盖是刚健粹精，兢兢业业，日进而不自已，如活龙然，精彩气焰自有不可及者。（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 (龙, the Chinese dragon—a symbol of vigor and auspiciousness), with a brilliance and vitality that others cannot match. (Ibid.)

术语注释Glossary:

Long (龙): 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.

"如活龙然"四个字，很可玩味。朱子不是要人张牙舞爪，而是说，当一个人的德性修养与事业践履真正贯通时，生命便有一种活泼泼的气象，不是死气沉沉地守规矩，也不是忙忙碌碌地向外驰逐。进德修业，说到底，是要让人活得像一条龙，而不是像一条虫。

The phrase "like a living Long (龙, 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 (进德修业, advancing virtue and cultivating conduct) is about learning to live like a Long (龙, the Chinese symbol of vigor and auspiciousness), not like a worm.

这便引出了本文要讨论的两个问题：第一，进德修业何以能成为儒家的人生论、德性论的重要命题？第二，它何以能成为朱熹在教育实践中所提倡的精神？下面试从二程和朱子的论述中，逐一加以分析。

This leads to the two questions this paper will explore: first, why did jinde xiuye (进德修业, 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：从《周易》到二程朱子

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

"进德修业"这四个字，最早出现在《周易·乾卦》九三爻的《文言传》里。乾卦九三爻的爻辞是"君子终日乾乾，夕惕若厉，无咎"——君子整天刚健振作，到了晚上还警惕戒惧，好像面临危险一样，这样就没有过错。《文言传》是解释爻辞的，它把"终日乾乾"解释为"君子进德修业"。

The four characters "jinde xiuye" first appear in the Wenyan Zhuan (文言传, 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 (文言传, 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 (业, conduct/undertaking)."

术语注释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 (文言传): "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.

从《周易》的语境来看，进德修业讲的是一个人处在上升阶段、尚未达到高位时，应该怎样自处。九三爻是"上不在天，下不在田"——往上还没到天的位置，往下已经离开了地的位置，处在一个不上不下、最需要努力的阶段。这时候怎么办？《文言传》的回答是：进德修业。

In the context of the Zhouyi (周易, Book of Changes), jinde xiuye (进德修业, 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 (文言传, Commentary on the Words) answers: advance in de (德, virtue) and cultivate ye (业, conduct/undertaking).

这个思想后来被儒家继承和发展。到了宋代，二程和朱熹把它从《周易》的占卜语境中抽出来，变成了一套系统的为学工夫和教育理念。这中间有一个重要的过渡，就是近年来出土的郭店楚简给我们提供的线索。

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 (郭店楚简), excavated in 1993.

术语注释Glossary:

Guodian Chu bamboo slips (郭店楚简): 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年湖北荆门郭店一号楚墓出土了一批竹简，其中有《五行》《性自命出》《六德》《尊德义》等儒家文献。这些文献大约写于公元前300年左右，填补了孔子到孟子之间大约一百年的学术空白。在这些文献中，我们可以看到早期儒家已经在讨论"德"与"行"的关系、"心"与"性"的关系，以及如何通过具体的行为来涵养内在德性。比如《五行》篇讲"仁形于内谓之德之行，不形于内谓之行"——仁如果在内心成形，就叫"德之行"；如果只是外在的行为，就只叫"行"。这已经隐含了"德业不二"的雏形：真正的德必须表现为行，真正的行必须根源于德（参见荆门市博物馆编《郭店楚墓竹简》，文物出版社，1998年；陈伟《郭店楚简〈六德〉诸篇零释》，武汉大学传统文化研究中心，2026年修订版）。

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 (尊德义, 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).

术语注释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 (义, righteousness), li (礼, ritual propriety), zhi (智, wisdom), and sheng (圣, 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 (心术, 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 (圣, sagehood), zhi (智, wisdom), ren (仁, benevolence), yi (义, 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，二程和朱熹在这个基础上进一步理论化。程颐在《易传序》中提出"体用一源，显微无间"，把"德"与"业"的关系提升到本体论的高度。朱熹则把进德修业与《大学》的八条目贯通起来，使之成为从个人修养到天下治理的完整路径。这就是我们下面要详细讨论的。

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 (程颐, Cheng Yi) proposed in the preface to his Yizhuan (易传, Commentary on the Zhouyi) that "ti (体, 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 (业, conduct/undertaking) to an ontological level. Zhu Xi (朱熹, Zhu Xi) then integrated jinde xiuye (进德修业, advancing virtue and cultivating conduct) with the Eight Steps of the Daxue (大学, 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.

术语注释Glossary:

Cheng Yi (程颐): 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 (体): "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 (体, substance). The Neo-Confucian insistence that ti and yong are "one source" means that inner reality and outer action cannot be separated.

Daxue (大学): "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 (八条目) 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、德与业：一面在心，一面在事

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

朱熹解释"进德修业"时，有一句提纲挈领的话：

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

"进德修业"这四个字煞包括道理。德是就心上说，业是就事上说，忠信是自家心中诚实。"修辞立其诚"，是说处有真实底道理。（《朱子语类》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 (业, 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 (修辞立其诚, refining speech and establishing sincerity)" means that in dealing with affairs there is a principle of truthfulness. (Zhuzi Yulei [朱子语类, Classified Conversations of Master Zhu], juan 69)

这话看似平淡，其实点出了一个极重要的结构：德与业，一在心，一在事；一属内，一属外；一是体，一是用。儒家讲人生，从来不肯把这两截分开。

This may sound plain, but it actually points to a very important structure: de (德, virtue) and ye (业, 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 (体, substance), the other is yong (用, function). Confucian thinking about life never separates these two halves.

为什么不能分开？因为德若不在事上表现，便容易流于空疏；业若不以德为根，便容易流于功利。《易传》说"忠信所以进德也"，忠信是心里真实不欺，这是德性的根子；又说"修辞立其诚，所以居业也"，修辞立诚是言语行事都真实无妄，这是事业的居所。换句话说，一个人心里不忠信，德就进不去；言语行事不立诚，业就守不住。德与业，是一件事的两面。

Why can they not be separated? Because if de (德, virtue) is not expressed in affairs, it easily becomes empty. And if ye (业, conduct/undertaking) is not rooted in de (德, virtue), it easily slides into utilitarianism. The Yizhuan (易传, 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 (修辞立其诚, refining speech and establishing sincerity) is the means by which ye (业, conduct/undertaking) is secured." Xiuci li qi cheng (修辞立其诚, refining speech and establishing sincerity) means that one's speech and actions are true and without falsity—this is the dwelling place of ye (业, 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 (诚, sincerity), ye (业, conduct/undertaking) cannot be secured. De (德, virtue) and ye (业, conduct/undertaking) are two sides of one and the same matter.

术语注释Glossary:

cheng (诚): "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.

这一点，二程讲得更透。程颐在《易传序》中说：

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

至微者理也，至著者象也。体用一源，显微无间。（《二程集·易传序》）

What is most subtle is li (理, principle); what is most manifest is xiang (象, form/image). Ti (体, 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")

术语注释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 (业, 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 (程颢, Cheng Hao) and Cheng Yi (程颐, Cheng Yi), compiled by Wang Xiaoxin and published by Zhonghua Book Company in 1981. It includes the Henan Cheng's Yishu (遗书, Surviving Writings), Waishu (外书, Additional Writings), Wenji (文集, Collected Prose), and Jingshuo (经说, Commentary on the Classics).

理是微，象是著；德是微，业是著。但在二程看来，微与著、体与用，同出一源，并无间隔。因此，进德修业不是先修好德再去修业，也不是埋头做事而忘了修德，而是即体即用、即心即事，在心上涵养，在事上磨炼，两者同时进行。

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

这就可以回答第一个问题：进德修业之所以能成为儒家人生论、德性论的重要命题，是因为它把"人应该怎样活"和"人应该成为什么样的人"这两件事合在一起回答了。人生不是离开日用事为去求一个空寂的心，也不是在事功中迷失自己；而是在心上进德，在事上修业，使德性有所依托，使事业有所根柢。德性论也不是只讲心性，而是讲心性如何落实为具体的人生实践。这样的德性论，才有骨血，才有生气。

This answers our first question. Jinde xiuye (进德修业, 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 (业, conduct/undertaking) in affairs, so that de (德, virtue) has something to rely on and ye (业, 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：涵养须用敬，进学则在致知

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

进德修业虽然是《易传》的话，但真正把它变成一套可操作、可教学的工夫，二程的贡献极大。其中最要紧的，是两句：

Although jinde xiuye (进德修业, advancing virtue and cultivating conduct) comes from the Yizhuan (易传, 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:

涵养须用敬，进学则在致知。（《二程遗书》卷十八）

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

术语注释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 (涵养): "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 (主一无适, 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 (大学, 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 (二程遗书): "Surviving Writings of the Two Chengs" — the recorded sayings of Cheng Hao (程颢, Cheng Hao) and Cheng Yi (程颐, 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).

"涵养须用敬"，这是心上工夫，属于进德的根本；"进学则在致知"，这是事上穷理，属于修业的门径。二程把这两句话并列，就是告诉学者：光涵养而不致知，心虽静而不能明理；光致知而不涵养，知识虽多而心无所主。二者必须交相养。

"Hanyang (涵养, 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 (业, conduct/undertaking). By placing these two phrases side by side, the Cheng Brothers (二程, the Two Chengs) tell students: if you only hanyang (涵养, 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 (涵养, nurturing), you may have much knowledge but your xin (心, mind-heart) lacks a master. The two must nourish each other.

程颐又说：

Cheng Yi (程颐, Cheng Yi) also says:

须是今日格一件，明日又格一件，积习既多，然后脱然自有贯通处。（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 (贯通, thoroughgoing comprehension). (Ibid.)

术语注释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 (大学, 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 (贯通): "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.

这是讲致知的具体方法。格物不是一口吃成胖子，而是今日格一物，明日格一物，日积月累，久而久之，心上的理与事上的理忽然贯通，这时便不只是知道一件件零碎的事物，而是对天理有了整体的领悟。

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 (贯通, 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).

术语注释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 (人欲, human desires), which can obscure tianli.

这里已经可以看出"进德修业"的精神：进德要日新，修业要日积。不是一蹴而就，而是健动不息，日进不已。后来朱熹讲"进要日新又新，德须是如此，业却须著居，修业便是要居他"（《朱子语类》卷六十九），正是从二程这个底子上生出来的。

Here we can already see the spirit of jinde xiuye (进德修业, advancing virtue and cultivating conduct): advancing de (德, virtue) requires daily renewal; cultivating ye (业, 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 (业, conduct/undertaking) must be dwelt in; cultivating ye (业, conduct/undertaking) means dwelling in them" (Zhuzi Yulei [朱子语类, Classified Conversations of Master Zhu], juan 69). This grew directly out of the Cheng Brothers' (二程, the Two Chengs) foundation.

五、朱子的教育哲学：从洒扫应对到有为于天下

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

朱熹为什么特别提倡进德修业？这与他所处时代的学风密切相关。南宋时期，读书人中间有两种不良倾向。一种人沉溺于记诵辞章，把圣贤的话背得滚瓜烂熟，写得一手好文章，可是跟做人毫无关系，纯粹是装点门面。另一种人受禅宗影响，高谈心性，说什么"明心见性""顿悟成佛"，嘴上说得很高妙，可是日常小事一塌糊涂，不肯在实处用功。朱熹看得清楚，所以他给朋友刘子澄写了一封信，里面说：

Why did Zhu Xi (朱熹, Zhu Xi) especially advocate jinde xiuye (进德修业, 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 (禅宗), 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 (刘子澄, Liu Zicheng):

居官无修业之益，若以俗学言之，诚是如此。若论圣门所谓德业者，却初不在日用之外。只押文字，便是进德修业地头。不必编缀异闻，乃为修业也。（《朱文公文集》卷三十五《答刘子澄》）

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

术语注释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 (刘子澄): 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.

这段话什么意思？有人抱怨说，我做官处理公务，对修养没什么帮助。朱熹说，如果拿世俗的学问来看，确实如此。可是如果说圣贤门里讲的"德业"，那根本不在日常生活之外。你哪怕只是批阅公文，那就是进德修业的地方！不必去搜罗什么奇闻异说，才算修业。

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 (德业, 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 (进德修业, advancing virtue and cultivating conduct). You don't need to hunt down exotic stories or novel theories to be cultivating ye (业, conduct/undertaking).

你看，朱熹把"修业"拉回到了日用常行之中。不是要你去做什么惊天动地的大事，而是在你眼前的每一件小事上用心。这就是他教育思想的核心。

See what he's doing? He's pulling "cultivating ye (业, 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.

所以朱熹办教育，特别强调从小学到大学一以贯之的精神，就是进德修业。他给小孩子写了一本《童蒙须知》，教的是什么呢？都是些琐碎的规矩——衣服怎么穿、帽子怎么戴、走路怎么走、吃饭怎么吃、洒扫应对怎么做。可是在书的末尾，他说了这样一番话：

That's why in his teaching, Zhu Xi (朱熹, Zhu Xi) emphasized a single spirit running from xiaoxue (小学, elementary learning) to daxue (大学, higher learning): jinde xiuye (进德修业, advancing virtue and cultivating conduct). He wrote a book for children called Tongmeng Xuzhi (童蒙须知, 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 (洒扫应对, sweeping and greeting). But at the end of the book, he wrote:

术语注释Glossary:

xiaoxue (小学): "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 (洒扫应对, sweeping and greeting), the li (礼, ritual propriety) of daily life, and basic cultural skills. Zhu Xi (朱熹, Zhu Xi) compiled the Xiaoxue (小学, Elementary Learning) as a textbook for this stage.

daxue (大学): "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 (穷理, fathoming principle), zheng xin (正心, rectifying the mind), xiu ji (修己, cultivating oneself), and zhi ren (治人, governing others). The Daxue (大学, Great Learning) text is the foundational classic for this stage.

Tongmeng Xuzhi (童蒙须知): "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 (洒扫应对): "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，若能遵守不违，自不失为谨愿之士，必又能读圣贤之书，恢大此心，进德修业，入于大贤君子之域，无不可者。（《童蒙须知》）

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 (进德修业, 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 [童蒙须知, Essentials for Childhood])

有人可能会问：教小孩洒扫应对，跟进德修业有什么关系？关系大了。朱熹在《大学章句序》里说，小学教的就是"洒扫、应对、进退之节，礼乐、射御、书数之文"（《四书章句集注·大学章句序》）。这些看上去不起眼，可是小孩子在这些日常规矩里，慢慢就养成了习惯，收住了乱跑的心。这叫什么？用朱熹的话说，叫"习与智长，化与心成"——习惯和智慧一起增长，教化和内心一起成熟（《小学辑说》）。

You might wonder: what does teaching kids sa sao ying dui (洒扫应对, sweeping and greeting) have to do with jinde xiuye (进德修业, advancing virtue and cultivating conduct)? Everything. Zhu Xi (朱熹, Zhu Xi) explained in his Preface to the Daxue Zhangju (大学章句, Commentary on the Great Learning) that xiaoxue (小学, elementary learning) teaches "the rituals of sweeping, responding, advancing and withdrawing; the arts of li (礼, ritual propriety), yue (乐, music), archery, charioteering, calligraphy, and mathematics" (Sishu Zhangju Jizhu [四书章句集注, 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 [小学辑说, Collected Teachings on Elementary Learning]).

术语注释Glossary:

Sishu Zhangju Jizhu (四书章句集注): "Collected Commentaries on the Four Books" — Zhu Xi's (朱熹, Zhu Xi) monumental commentary on the Four Books (the Daxue [大学, Great Learning], Zhongyong [中庸, Doctrine of the Mean], Lunyu [论语, 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 (大学章句): "Commentary on the Great Learning" — Zhu Xi's (朱熹, Zhu Xi) chapter-and-verse commentary on the Daxue (大学, 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 (四书章句集注, Collected Commentaries on the Four Books).

Xiaoxue Jishuo (小学辑说): "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 (朱子全书, The Complete Works of Master Zhu).

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

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

到了大学阶段呢？就"教之以穷理、正心，修己、治人之道"（同上）。小学是打基础，大学是往上走。朱熹有一段话把这个关系讲得最透：

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

学之大小，固有不同，然其为道，则一而已。是以方其幼也，不习之于小学，则无以收其放心，养其德性，而为大学之基本；及其长也，不进之于大学，则无以察其义理，措之事业，而收小学之成功。（《小学辑说》）

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 (小学, 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 (大学, higher learning). In adulthood, without advancing to daxue (大学, higher learning), there's no way to examine yi-li (义理, moral principle), apply it to practical affairs, and bring the xiaoxue (小学, elementary learning) to fruition. (Xiaoxue Jishuo [小学辑说, Collected Teachings on Elementary Learning])

术语注释Glossary:

qiong li (穷理): "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 (大学, 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 (大学, 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 [涵养, nurturing]) and developed through education and practice.

yi-li (义理): "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 (义理, 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，小学的洒扫应对，是"收放心、养德性"的基础；大学的穷理正心，是把德性推扩到事业上去。一个"进德修业"的精神，从穿衣服、扫地开始，一直到治国平天下，贯穿始终，没有断过。

So the sa sao ying dui (洒扫应对, sweeping and greeting) of xiaoxue (小学, 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 (穷理, fathoming principle) and zheng xin (正心, rectifying the mind) of daxue (大学, higher learning) are what extend de (德, virtue) into the wider world. The single spirit of jinde xiuye (进德修业, advancing virtue and cultivating conduct) runs from getting dressed and sweeping the floor all the way to zhi guo (治国, governing the state) and ping tianxia (平天下, bringing peace to the world)—never broken.

2025年在福建南平举行的"朱子学与全球文明对话大会暨第四届考亭论坛"上，来自全球的学者深入探讨了朱子教育思想的当代价值。与会学者普遍认为，朱子"小学—大学"一贯的教育体系，对纠正当代教育中"重知识轻做人""重技能轻德性"的偏向具有重要启示（参见国际儒学联合会《会议综述：朱子学与全球文明对话大会暨第四届考亭论坛》，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 (小学, elementary learning)—daxue (大学, 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、涵养德性："敬"的工夫与心之全体大用

6. Hanyang Dexing(涵养德性, 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

进德修业这一条路，从哪里下手呢？最关键的入手处，就是"涵养德性"。

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

朱熹说"德是就心上说"，那进德自然不能离开心上的工夫。二程说"涵养须用敬"，这个"敬"字，正是心上工夫的第一义。

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 (涵养, nurturing) requires jing (敬, reverent attentiveness)"—and this word jing (敬, reverent attentiveness) is the first principle of that inner work.

什么叫涵养德性？说白了，就是把这颗心养得真实、收敛、清明。朱熹解释"忠信是自家心中诚实"（《朱子语类》卷六十九），忠信就是不自己骗自己，也不骗别人。一个人如果心里头虚虚伪伪，外面道理讲得再漂亮，德也进不去。涵养德性，就是让这颗"忠信"的心常在，不散乱，不昏昧，不虚伪。

What does hanyang dexing (涵养德性, 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 [朱子语类, 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 (涵养德性, 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.

这里要特别说一下"敬"字。很多人以为朱熹的学问就是"格物穷理"，就是读书讲道理，其实不然。钱穆先生写《朱子新学案》，反复提醒读者：朱熹一辈子讲得最多的，不是格物，而是一个"敬"字。这个"敬"，才是涵养德性的真工夫。如果把格物穷理从"敬"的涵养里抽出来，那就不是朱熹的本意了（参见钱穆《朱子新学案》，九州出版社，2011年，论敬诸篇）。

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 (格物穷理, investigating things and fathoming principle)"—just reading books and reasoning. That's not right. Qian Mu (钱穆, Qian Mu), in his Zhuzi Xin Xue'an (朱子新学案, 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 (涵养德性, nurturing moral character). If you pull gewu qiong li (格物穷理, investigating things and fathoming principle) out of the context of jing-based (敬, reverent attentiveness) hanyang (涵养, nurturing), you've already departed from Zhu Xi's (朱熹, Zhu Xi) true intention (cf. Qian Mu [钱穆, Qian Mu], A New Study of Master Zhu, Jiuzhou Press, 2011, chapters on jing).

术语注释Glossary:

Qian Mu (钱穆): 1895–1990, one of the most important Chinese historians and philosophers of the twentieth century. His Zhuzi Xin Xue'an (朱子新学案, 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 (朱子新学案): "A New Study of Master Zhu" — Qian Mu's (钱穆, 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 (格物穷理): "investigating things and fathoming principle" — the combined practice of gewu (格物, investigating things) and qiong li (穷理, 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"不是叫你呆坐着不动，也不是叫你整天板着脸。"敬"是心有所主——心里有个准星，不放逸，不昏惰。北京大学高等人文研究院2026年的研究指出，"敬"的观念在中国文化中有两个高峰：一是西周初年，周人以"敬"为核心德性，关联着殷周革命的文明转型；二是宋代，二程与朱子将"敬"发展为系统的工夫论。朱子盛赞"程先生所以有功于后学者，最是'敬'之一字有力"（参见北京大学高等人文研究院《"敬"的哲学：从西周文明到宋代理学》，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).

那么涵养德性与格物致知是什么关系？是不是两回事？不是。朱熹在《大学章句》里补了一段格物致知传，说得很明白：

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

所谓致知在格物者，言欲致吾之知，在即物而穷其理也。盖人心之灵莫不有知，而天下之物莫不有理，惟于理有未穷，故其知有不尽也。是以大学始教，必使学者即凡天下之物，莫不因其已知之理而益穷之，以求至乎其极。至于用力之久，而一旦豁然贯通焉，则众物之表里精粗无不到，而吾心之全体大用无不明矣。（《四书章句集注·大学章句》）

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 (大学, 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 (贯通, thoroughgoing comprehension): then the internal and external, the subtle and the coarse, of all things will be fully reached, and the quanti (全体, complete substance) and dayong (大用, great function) of my xin (心, mind-heart) will be entirely illuminated. (Sishu Zhangju Jizhu [四书章句集注, Collected Commentaries on the Four Books], Daxue Zhangju)

术语注释Glossary:

quanti (全体): "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 (全体, complete substance) is illuminated, the dayong (大用, great function) naturally follows: one responds to every situation with appropriate wisdom and virtue.

这段话稍微长一点，但意思很清楚：要想获得真知，就得接触事物、穷究道理。人心都有认知能力，天下事物都有其道理，只是道理没穷尽，所以知识不完备。所以大学一开始就教人，在万事万物上，根据已经知道的道理进一步去穷究，一直穷到极处。用功久了，有一天忽然豁然贯通——这时候，事物的表里精粗都看得到了，自己这颗心的全部内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 (大学, 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 (贯通, 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.

"豁然贯通"不是什么神秘体验，不是忽然变成了另一个人。而是平时涵养德性、格物穷理，积累得久了，心里头忽然透亮了，像阴天过后太阳出来一样。这时候"吾心之全体大用无不明"，德性才真正立得住。

"Sudden guantong (贯通, thoroughgoing comprehension)" isn't some mystical experience where you become a different person. It's what happens when you've been hanyang dexing (涵养德性, nurturing moral character) and gewu qiong li (格物穷理, 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 (全体, 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，格物致知到最后还是回到心上来了。它不是纯粹向外求知识，而是通过穷究事物之理来照亮自己的心。这跟二程说的"涵养须用敬，进学则在致知"是一脉相承的。

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 (涵养, nurturing) requires jing (敬, reverent attentiveness); advancing in learning lies in zhizhi (致知, extending knowledge)."

《大学》里说："欲修其身者，先正其心；欲正其心者，先诚其意。"（《礼记·大学》）诚意、正心，就是涵养德性在《大学》八条目中的具体落实。没有诚意的涵养，修身就成了装样子；没有正心的工夫，做事就没有主心骨。所以说，涵养德性实在是进德修业这条路的根。

The Daxue (大学, 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 (诚意, making intentions sincere)" (Liji [礼记, Book of Rites], Daxue). Cheng yi (诚意, making intentions sincere) and zheng xin (正心, rectifying the mind) are how hanyang dexing (涵养德性, nurturing moral character) takes concrete form in the Eight Steps of the Daxue (大学, Great Learning). Without cheng yi (诚意, 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 (涵养德性, nurturing moral character) is truly the root of this entire path.

术语注释Glossary:

cheng yi (诚意): "making intentions sincere" — the third of the Eight Steps in the Daxue (大学, Great Learning). It means ensuring that one's inner intentions are genuine and not self-deceptive. Cheng yi (诚意, 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 (礼记): "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 (大学, Great Learning) and Zhongyong (中庸, Doctrine of the Mean) as chapters.

七、八条目次第：从格物致知到平天下的实践路径

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

进德修业不是悬空讲的，它有次第，有路径。《大学》里那段著名的话，大家都很熟：

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

古之欲明明德于天下者，先治其国；欲治其国者，先齐其家；欲齐其家者，先修其身；欲修其身者，先正其心；欲正其心者，先诚其意；欲诚其意者，先致其知；致知在格物。（《礼记·大学》）

In ancient times, those who wished to ming mingde (明明德, illuminating bright virtue) throughout the world first zhi guo (治国, governing the state); those who wished to zhi guo (治国, governing the state) first qijia (齐家, regulating the family); those who wished to qijia (齐家, 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 (诚意, making intentions sincere); those who wished to cheng yi (诚意, making intentions sincere) first zhizhi (致知, extending knowledge); and zhizhi (致知, extending knowledge) lies in gewu (格物, investigating things). (Liji [礼记, Book of Rites], Daxue)

术语注释Glossary:

ming mingde (明明德): "illuminating bright virtue" — the first of the Three Guidelines (三纲领) of the Daxue (大学, 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 (治国): "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 (齐家): "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 (八条目): the eight progressive stages of Confucian self-cultivation and social-political action outlined in the Daxue (大学, Great Learning): gewu (格物, investigating things), zhizhi (致知, extending knowledge), cheng yi (诚意, making intentions sincere), zheng xin (正心, rectifying the mind), xiu shen (修身, cultivating the person), qijia (齐家, regulating the family), zhi guo (治国, governing the state), and ping tianxia (平天下, bringing peace to the world).

格物、致知、诚意、正心、修身、齐家、治国、平天下，这八条，看起来像一条直线，从内到外，从近到远。可是在朱熹看来，它不是说你先把格物做完了再去致知，致知做完了再去诚意，一段一段像上台阶。不是的。进德和修业始终缠在一起，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 (诚意, making intentions sincere), zheng xin (正心, rectifying the mind), xiu shen (修身, cultivating the person), qijia (齐家, regulating the family), zhi guo (治国, 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 (业, 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).

具体来说：格物致知，偏重于知和德，是让人在事物上穷理，不凭空想；诚意正心，更是涵养德性的核心，是把穷得的道理收回到自己心上；修身、齐家、治国、平天下，偏重于修业，是把德性在事上表现出来。可是每一步都要求：德要在事上见，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 (诚意, making intentions sincere) and zheng xin (正心, rectifying the mind) are the very core of hanyang dexing (涵养德性, 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 (齐家, regulating the family), zhi guo (治国, governing the state), and ping tianxia (平天下, bringing peace to the world) lean toward cultivating ye (业, 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).

这里要特别说一下"平天下"。很多人一听"平天下"，以为是武力征服、一统天下。其实不是。"平天下"的本义是"明明德于天下"——让天下人都能明其明德，都能做个有德行的人。朱熹说：

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:

"君子进德修业"，不但为一身，亦欲有为于天下。及时，是及时而进。（《朱子语类》卷六十九）

"The junzi's (君子, exemplary person) jinde xiuye (进德修业, 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 [朱子语类, Classified Conversations of Master Zhu], juan 69)

进德修业不只是为了自己一个人，也是要对天下有所作为。但这个"有为于天下"，不是叫你一个人把天下事都包了，而是由近及远，先把眼前的事做好，再一层一层推出去。

Jinde xiuye (进德修业, 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.

我们试想：一个人连自己都管不好，连家庭都处不好，却天天高谈阔论要治国平天下，这不是空话是什么？反过来，一个人只在自己身上用功，对家庭、对社会、对国家的事一概不管，那也只是个"自了汉"，德性也不算圆满。进德修业的精神，恰恰是要打破这种内外割裂——内圣和外王本来就是一件事。

Think about it: someone who can't even manage themselves or get along with their family, yet constantly talks grandly about zhi guo (治国, 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 (进德修业, advancing virtue and cultivating conduct) is precisely to break this split between inner and outer. Nei sheng (内圣, inner sagehood) and wai wang (外王, outer kingship) are originally one thing.

术语注释Glossary:

nei sheng (内圣): "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 (体, substance) in the jinde xiuye (进德修业, 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 (业, conduct/undertaking) and yong (用, function) in the jinde xiuye framework. The ideal Confucian leader unites nei sheng (内圣, inner sagehood) and wai wang (外王, outer kingship).

八、学为圣贤：进德修业的终极指向与当代价值

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

说到这里，我们要回到最根本的问题：儒家讲为学，最终目的是什么？是学为圣贤。

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

圣贤不是天生的，也不是高不可攀的。朱熹说：

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

学者若能读书穷理，反躬实践，至于用力之久，而一旦豁然贯通焉，则圣人之道可得而言矣。（《四书章句集注·大学章句》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 (贯通, thoroughgoing comprehension)—then the Dao (道, the Way) of the sages can be truly understood. (Paraphrase based on Sishu Zhangju Jizhu [四书章句集注, Collected Commentaries on the Four Books], Daxue Zhangju)

这虽然是讲格物致知的话，也可以看作进德修业的总精神。学做圣贤，不是叫你去做什么惊天动地的大事，而是在日用中不断进德、不断修业，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 (进德修业, 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 (业, conduct/undertaking) in everyday life, renewing yourself without end.

进德修业在学做圣贤这件事上，起的是什么作用呢？它是一个总抓手，一个落实的总纲。没有进德修业，"学做圣贤"就是一句悬在半空的口号，好听但摸不着；有了进德修业，圣贤就有了实实在在的路子。

What role does jinde xiuye (进德修业, 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 (学为圣贤, 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.

怎么理解？德上日新，使人不失其心——不会走着走着就把初心丢了；业上日积，使人不失其事——不会光想不做、一事无成。心和事互相滋养，内和外互相成就，时间长了，人的德性境界自然一步一步接近圣贤。

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 (业, 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.

朱熹说"进德修业"这四个字"煞包括道理"，就是说它把"内圣外王"全包了。内圣是德，外王是业；内圣是体，外王是用。二程说"体用一源，显微无间"（《二程集·易传序》），用在圣贤之道上，就是德性涵养与事业践履不可分。钱穆先生论朱熹，也特别指出朱熹的学问最重心性修养和事为实践的合一，不是只谈心性，也不是只讲功利（参见钱穆《朱子新学案》，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 (内圣, inner sagehood) and wai wang (外王, outer kingship). Nei sheng (内圣, inner sagehood) is de (德, virtue); wai wang (外王, outer kingship) is ye (业, conduct/undertaking). Nei sheng (内圣, inner sagehood) is ti (体, substance); wai wang (外王, outer kingship) is yong (用, function). The Cheng Brothers (二程, the Two Chengs) said, "Ti (体, 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 (涵养, nurturing) and outer practice cannot be separated. Qian Mu (钱穆, 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 [钱穆, Qian Mu], A New Study of Master Zhu, Jiuzhou Press, 2011).

所以进德修业在志于学做圣贤的路上，起的是枢纽作用：往上，它接的是天命之性——人天生就有的那一点善根；往下，它落实为日用常行——每天该做的每一件小事。向内是涵养德性，向外是修立事业。它让"学做圣贤"不至于变成空谈，也让"治国平天下"不至于变成权谋。

So on the path of aspiring to xue wei shengxian (学为圣贤, learning to become a sage), jinde xiuye (进德修业, 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 (涵养德性, nurturing moral character); outward, it's establishing ye (业, conduct/undertaking). It keeps "xue wei shengxian (学为圣贤, learning to become a sage)" from becoming empty talk, and keeps "zhi guo (治国, governing the state) and ping tianxia (平天下, bringing peace to the world)" from becoming mere power politics.

术语注释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 (气质之性, the psychophysical nature), which is the nature as mixed with the physical constitution and thus capable of both good and evil.

xue wei shengxian (学为圣贤): "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" (人人皆可以为尧舜).

从当代跨文化对话的视角看，进德修业思想具有重要的全球意义。2025年"朱子学与全球文明对话大会"上，多国学者指出，朱子学所倡导的"涵养德性""格物致知""内圣外王"等思想，为回应现代性危机提供了重要的思想资源。在工具理性膨胀、价值理性萎缩的今天，儒家"德业不二"的智慧提醒我们：知识的追求必须与人格的涵养相统一，事业的成功必须以道德的完善为根基。这不是某种地域性的"东方智慧"，而是具有普遍意义的人类共同价值（参见新华网《探寻全球文明对话中的朱子文化新貌》，2025年10月17日）。

From the perspective of contemporary cross-cultural dialogue, the thought of jinde xiuye (进德修业, 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 (涵养德性, nurturing moral character), gewu zhizhi (格物致知, investigating things and extending knowledge), nei sheng wai wang (内圣外王, 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 (业, 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、结语：做一个"活"的人

9. Conclusion: Becoming a Person Who Is Truly Alive

我们回到开头朱熹说的那句话——能进德修业的人，"如活龙然，精彩气焰自有不可及者"（《朱子语类》卷六十九）。

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

圣贤的境界，不是一潭死水，不是冷冰冰的，而是一种刚健、纯粹、日进不已的生命气象。进德修业，就是从心上养出这个"活"字，从事上成就这个"业"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 (进德修业, advancing virtue and cultivating conduct) means nurturing this quality of "aliveness" in the xin (心, mind-heart), and accomplishing this quality of "ye (业, conduct/undertaking)" in actions.

今天我们读"进德修业"，不必把它当成古人的教条。一个人如果能时时在心里存个忠信，在事上立个真诚，既不放弃德性的涵养，也不逃避该尽的责任，那就是走在一条活路上了。

Today, when we read about jinde xiuye (进德修业, 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 (诚, sincerity) to everything you do, neither neglecting inner hanyang (涵养, nurturing) nor shirking your responsibilities—then you're already walking on a living path.

这条路从哪里开始？就从洒扫应对开始，从眼前的小事开始。然后格物致知，诚意正心，修身齐家，再到治国平天下，一层一层展开。说到底，无非是让人成为一个真正的人，一个有德有业、内圣外王的人。

Where does this path begin? Right where you are—with sa sao ying dui (洒扫应对, sweeping and greeting), the small things in front of you. Then gewu (格物, investigating things) and zhizhi (致知, extending knowledge), cheng yi (诚意, making intentions sincere) and zheng xin (正心, rectifying the mind), xiu shen (修身, cultivating the person) and qijia (齐家, regulating the family), and eventually zhi guo (治国, 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 (业, conduct/undertaking), both nei sheng (内圣, inner sagehood) and wai wang (外王, outer kingship).

这就是儒家的人生论，也是儒家的德性论。这就是朱熹教育精神里最值得我们今天记取的一点——不要做一条死虫，要做一条活龙。

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 (龙, the Chinese dragon—a symbol of vigor and auspiciousness).

参考文献References

一、古典文献

I. Classical Texts

1. 《周易》，见《十三经注疏》，北京：中华书局，1980年。

Zhouyi (周易, Book of Changes). In Shisan Jing Zhushu (十三经注疏, Commentaries and Subcommentaries on the Thirteen Classics). Beijing: Zhonghua Book Company, 1980.

2. 《礼记》，见《十三经注疏》，北京：中华书局，1980年。

Liji (礼记, Book of Rites). In Shisan Jing Zhushu (十三经注疏, Commentaries and Subcommentaries on the Thirteen Classics). Beijing: Zhonghua Book Company, 1980.

3. 程颢、程颐：《二程集》，北京：中华书局，1981年。

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

4. 朱熹：《朱子语类》，北京：中华书局，1986年。

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

5. 朱熹：《朱文公文集》，载《朱子全书》，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 (朱子全书, The Complete Works of Master Zhu). Shanghai: Shanghai Ancient Books Publishing House; Hefei: Anhui Education Publishing House, 2002.

6. 朱熹：《四书章句集注》，北京：中华书局，1983年。

Zhu Xi (朱熹, Zhu Xi). Sishu Zhangju Jizhu (四书章句集注, Collected Commentaries on the Four Books). Beijing: Zhonghua Book Company, 1983.

7. 朱熹：《童蒙须知》，载《朱子全书》，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 (童蒙须知, Essentials for Childhood). In Zhuzi Quanshu (朱子全书, The Complete Works of Master Zhu). Shanghai: Shanghai Ancient Books Publishing House; Hefei: Anhui Education Publishing House, 2002.

8. 朱熹：《小学辑说》，载《朱子全书》，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 (小学辑说, Collected Teachings on Elementary Learning). In Zhuzi Quanshu (朱子全书, The Complete Works of Master Zhu). Shanghai: Shanghai Ancient Books Publishing House; Hefei: Anhui Education Publishing House, 2002.

二、出土文献与研究

II. Excavated Documents and Studies

9. 荆门市博物馆编：《郭店楚墓竹简》，北京：文物出版社，1998年。

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

10. 陈伟：《郭店楚简〈六德〉诸篇零释》，武汉大学传统文化研究中心，2026年修订版。

Chen Wei (陈伟, 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. 武汉大学传统文化研究中心：《郭店楚简〈性自命出〉的心术观》，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. 郭静云：《从楚简〈缁衣〉探孔子原旨与儒家经典形成》，上海古籍出版社，2026年。

Guo Jingyun (郭静云, 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、现代学术著作

III. Modern Scholarly Works

13. 钱穆：《朱子新学案》，北京：九州出版社，2011年。

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

14. 张立文主编：《朱熹大辞典》，上海：上海辞书出版社，2013年。

Zhang Liwen (张立文, Zhang Liwen), ed. Zhu Xi Da Cidian (朱熹大辞典, Comprehensive Dictionary of Zhu Xi). Shanghai: Shanghai Lexicographical Publishing House, 2013.

15. 陈来：《朱子哲学研究》，上海：华东师范大学出版社，2021年修订版。

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

四、近期学术论文

IV. Recent Scholarly Articles

16. 肖永明、吴旺海：《〈孟子〉"可欲之谓善"章诠释与朱子工夫论的体系化》，《孔子研究》2026年第1期。

Xiao Yongming (肖永明, Xiao Yongming) and Wu Wanghai (吴旺海, 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. 王凯立：《"心之全体大用"与"明德之未尝息"——论朱子晚年格物致知思想的突破》，儒家网，2025年12月。

Wang Kaili (王凯立, 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. 谢狂飞：《朱熹伦理思想探析及其现代思政课启示》，《南昌航空大学学报（社会科学版）》2024年第3期。

Xie Kuangfei (谢狂飞, 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. 《新世纪以来英语世界朱子"理"的多维诠释与翻译》，《参考网》，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. 北京大学高等人文研究院：《"敬"的哲学：从西周文明到宋代理学》，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、会议与媒体资料

V. Conference and Media Materials

21. 国际儒学联合会：《会议综述：朱子学与全球文明对话大会暨第四届考亭论坛》，2025年10月。

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

22. 新华网：《探寻全球文明对话中的朱子文化新貌》，2025年10月17日。

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

23. 厦门大学哲学系：《明清朱子学研究的新视野暨朱子诞辰895周年国际学术研讨会会议回顾》，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)