从观气象到做工夫：程朱理学"圣贤气象"的义理建构与《大学》八条目践履次第—以钱穆《朱子新学案》实学阐释为中心

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

"圣贤气象"是宋明理学中一个极具特色的道德修养命题。二程首倡"观圣贤气象"，朱熹承其绪而拓展之，将"圣贤气象"与《大学》八条目（格物、致知、诚意、正心、修身、齐家、治国、平天下）的践履次第相贯通，构建了一套从"学为圣贤"到"成就圣贤气象"的完整修养体系。钱穆在《朱子新学案》中以"实学"精神重构朱子学，指出"圣贤气象"绝非悬空想象的审美境界，而是必须通过切实工夫、步步践履方能达至的人格成就。本文以"学为圣贤"为锚点，以达至圣贤道德修养境域为目标，沿《大学》八条目次第展开，深度解析"圣贤气象"的义理内涵、修养路径与当代价值，回答"何以是圣贤气象"与"如何成就圣贤气象"两个根本问题。

The "Sage-Like Persona" (shengxian qixiang, 圣贤气象, the moral bearing and spiritual aura of sages and worthies) is a distinctive proposition of moral cultivation in Song-Ming Neo-Confucianism (Song-Ming Lixue, 宋明理学, the School of Principle that flourished from the Song through the Ming dynasty). The Cheng brothers (Ercheng, 二程, Cheng Hao and Cheng Yi) first advocated "observing the Sage-Like Persona" (guan shengxian qixiang, 观圣贤气象, contemplating the moral bearing of sages), and Zhu Xi (朱熹, the great Southern Song synthesizer of Neo-Confucianism) inherited and expanded their teaching, integrating it with the practical sequence of the Eight Steps (ba tiaomu, 八条目) in The Great Learning (Daxue, 大学)—investigating things (gewu, 格物), extending knowledge (zhizhi, 致知), making intentions sincere (chengyi, 诚意), rectifying the mind (zhengxin, 正心), cultivating the person (xiushen, 修身), regulating the family (qijia, 齐家), governing the state (zhiguo, 治国), and bringing peace to the world (ping tianxia, 平天下)—thereby constructing a complete system of cultivation from "learning to be a sage" (xue wei shengxian, 学为圣贤) to "attaining the Sage-Like Persona." In New Studies on Zhu Xi (Zhuzi Xinxue'an, 朱子新学案), Qian Mu (钱穆, the eminent twentieth-century historian of Chinese thought) reconstructed Zhu Xi's learning through the spirit of "practical learning" (shixue, 实学), arguing that the Sage-Like Persona is by no means an abstract aesthetic realm of imagination, but a moral achievement that can only be reached through concrete effort and step-by-step practice. Taking "learning to be a sage" as its anchor and the moral realm of the sages as its goal, this paper unfolds along the sequence of the Eight Steps, deeply analyzing the conceptual meaning, cultivation path, and contemporary value of the Sage-Like Persona, and answering two fundamental questions: "Why is it called the Sage-Like Persona?" and "How does one attain the Sage-Like Persona?" 

一、引言：何谓"圣贤气象"？

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

说起"气象"这个词，我们今天常说"天气气象""气象万千"，指的是自然界的景象和态势。可在宋明理学家那里，"气象"却被用来形容人——尤其是圣贤——的精神风貌和人格境界。一个人站在你面前，他不必说话，不必做事，你就能从他的眉宇之间、举止之上，感受到一种独特的气质、风度和感染力。这，就是理学家说的"气象"。

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

那么，什么是"圣贤气象"呢？简单说，就是圣贤的智慧能力、学识造诣、精神境界和人格风范给人的总体印象与感受。[1] 它不是圣贤某一方面的特质，而是圣贤整个人格的综合呈现——就像一座山，你看到的不只是山上的一棵树、一块石，而是整座山的巍峨与雄浑；就像一片海，你感受到的不只是一朵浪花、一阵涛声，而是整片海的浩瀚与深沉。

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

朱熹和吕祖谦编的《近思录》，专门列了"圣贤气象"一卷，凡二十六条，选录程颢、程颐及其门人谢良佐、吕大临等人论圣贤气象的语录，引导学习者感悟圣贤人格风范，以圣贤为学习的典范，"循是而进，自卑升高"（《近思录》后序）[2]——沿着这条路往前走，从低处一步步走向高处。这句话说得真好，"自卑升高"，不是一步登天，而是循序渐进。学圣贤，也是这个道理。

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

从《近思录》"圣贤气象"卷涉及的人物看，除了荀子、毛苌、董仲舒、扬雄、诸葛亮、王通、韩愈等人外，尧、舜、汤、文、武、孔子、颜回、曾参、子思、孟子、周敦颐、张载、二程诸人，都是朱熹道统谱系中的圣贤。朱熹门人黄榦在《徽州朱文公祠堂记》中说："尧、舜、汤、文、武、周公生而道始行，孔子、孟子生而道始明。孔孟之道，周、程、张子继之；周、程、张子之道，文公朱先生又继之，此道统之传历万世而可考也。"（《黄勉斋集》卷五）[3] 这段话把道统谱系说得清清楚楚：尧舜汤文武周公是行道的，孔孟是明道的，周敦颐、二程、张载是继孔孟的，朱熹又是继周程张的。朱熹论"圣贤气象"虽然不限于这个谱系，但主要崇敬的人格典范，就在这个谱系之中。

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

 术语注释 / Term Note

 

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

本文就是沿着朱熹和二程的思路，结合钱穆《朱子新学案》的阐释，把"圣贤气象"这个命题讲透。具体来说，要回答两个根本问题：第一，在二程、朱熹和钱穆的理学定义中，何以是"圣贤气象"？也就是说，"圣贤气象"到底是什么，它的本质何在？第二，在志在学为圣贤、以期成就圣贤道德修养境域的圣贤之道中，如何成就"圣贤气象"？也就是说，一个普通人，通过什么样的修养路径和工夫，才能最终拥有圣贤那样的气象？

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

为了回答这两个问题，我们将以《大学》八条目为框架，从格物致知入手，经过诚意正心、修身齐家，到治国理政、全球治理平天下，一步步展示圣贤气象是如何在践履中成就的。我们会发现，圣贤气象不是凭空想象出来的，也不是光靠静坐悟出来的，而是在实实在在的修养工夫中、在人伦日用的践履中，一点一滴积累而成的。这，正是钱穆说的"实学"精神。

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

二、"气象"概念的思想渊源

 II. The Intellectual Origins of the Concept "Qixiang"

要理解"圣贤气象"，得先弄明白"气象"这个词是怎么来的。"气象"本来不是理学的专有名词，它有一个漫长的演变过程。

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

 （一）从自然之"气"到人物之"象"

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

"气"这个概念，在中国哲学里源远流长。最早的时候，"气"指的是自然界的云气、雾气、呼吸之气，是一种流动的、无形的物质。后来，哲学家们把"气"提升为宇宙的本原——天地万物都是由"气"构成的，"气"的聚散变化，就有了万物的生灭。《庄子·知北游》说："通天下一气耳。"[4] 整个天下，不过是一气的流行变化而已。

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

"象"这个概念，最早和《周易》有关。《周易·系辞上》说："在天成象，在地成形。"[5] 在天上的是"象"（日月星辰的运行景象），在地上的是"形"（山川草木的具体形态）。"象"是可见的、可感的，但又不是固定的形体——它是一种动态的、整体的呈现。

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

把"气"和"象"合在一起，就有了"气象"这个词。最早的时候，"气象"指的是自然界的景象和态势，比如"气象万千""气象雄浑"。后来，人们开始用"气象"来形容人的精神风貌——因为一个人的内在精神，就像"气"一样流动不息，而它外在的表现，就像"象"一样可感可知。一个人的"气象"，就是他的内在精神在外在言行中的整体呈现。

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

 （二）魏晋人物品鉴与"气象"的人文化

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

"气象"用来形容人，和魏晋时期的人物品鉴风气大有关系。魏晋时期，名士们喜欢品评人物，用形象化的语言来描述一个人的风度和气质。比如《世说新语》里说，嵇康"岩岩若孤松之独立"，李膺"谡谡如劲松下风"。[6] 你看，用孤松、劲风来比喻人的风度，这已经很接近"气象"的意思了——不是说一个人长得怎么样，而是说他整个人给人的那种整体感受和感染力。

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

不过，魏晋人物品鉴更多是审美性的，欣赏的是名士的潇洒和飘逸。到了理学家这里，"气象"就被赋予了道德的内涵——他们关注的不是名士的风流，而是圣贤的德性。一个人的"气象"好不好，不在于他长得帅不帅、风度潇洒不潇洒，而在于他的德性纯不纯、境界高不高。这是一个重要的转化。

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

（三）二程的理学转化：从审美到道德

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

真正把"气象"转化为理学核心概念的，是程颢和程颐兄弟。二程说："凡看《论语》，非但欲理会文字，须要识得圣贤气象。"（《四书章句集注·论语集注》卷三引程子语）[7] 读《论语》，不只是要弄懂文字的意思，更要体会和把握圣贤的气象。这句话很关键，它把"观圣贤气象"确立为一种根本的修养方法——读经典不是为了做学问，而是为了学做人；不是为了记诵章句，而是为了感受圣贤的人格，进而以圣贤为榜样来塑造自己。

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

二程还用生动的比喻来描绘不同圣贤的气象。程颢说："孔子，元气也；颜子，和风庆云也；孟子，泰山岩岩之气象也。"（《朱子语类》卷九十三引程子语）[8] 孔子像"元气"——天地未分之前的原始之气，浑然大全，无所不包；颜子像"和风庆云"——温和的风、吉祥的云，温润而有光彩；孟子像"泰山岩岩"——高峻的泰山，刚健而有气势。你看，同样是圣贤，气象各有不同：孔子是浑然的大全，颜子是温润的含蓄，孟子是刚健的挺拔。这就告诉我们，圣贤气象不是一个模子刻出来的，它有丰富的个性和多样的风格。

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

 术语注释 / Term Note

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

 三、理学定义中的"圣贤气象"：二程、朱熹与钱穆

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

 （一）二程："观圣贤气象"作为修养方法的提出

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

二程对"圣贤气象"的最大贡献，是把它从一个审美性的品鉴概念，转化为一个道德修养的方法论概念。在二程之前，人们也会品评人物的风度气质，但那更多是一种审美欣赏，和道德修养没有必然的关系。二程则明确提出："观圣贤气象"是学者进德修业的根本方法。

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

为什么"观圣贤气象"这么重要？二程的逻辑是这样的：学为圣贤，首先要知道圣贤是什么样子的。如果你连圣贤的气象都没体会过，你怎么知道自己要往哪个方向努力？就像学画画，你得先看过大师的作品，知道什么是好画，然后才能有努力的方向；学书法，你得先临摹名家的法帖，体会名家的笔意，然后才能形成自己的风格。学圣贤也是一样——你得先"观"圣贤的气象，感受圣贤的人格，然后才能以圣贤为榜样，一步步向圣贤靠拢。

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

程颢特别强调"仁者与天地万物为一体"的气象。他说："仁者，以天地万物为一体，莫非己也。"（《二程全书·遗书》卷二上）[9] 有仁德的人，把天地万物都看作和自己是一体的，没有什么不是自己的一部分。这种境界，就是把小我扩展为大我，把一己之私消融于天地万物的公义之中。有了这种境界的人，他的气象自然是博大的、包容的、温暖的——就像天地一样，覆载万物而不偏私，化育万物而不居功。程颢自己就是这种气象的体现，他的门人说他"终日坐，如泥塑人，然接人浑是一团和气"（《二程全书·外书》卷十二）[10]——整天坐着像个泥塑的人，但一接触人，浑身都是一团和气。这种"浑是一团和气"的气象，正是"仁者与天地万物为一体"的外在表现。

Cheng Hao particularly emphasized the qixiang of "the humane person forms one body with heaven, earth, and the ten thousand things" (renzhe yu tiandi wanwu wei yiti, 仁者与天地万物为一体). He said: "The humane person (renzhe, 仁者) regards heaven, earth, and the ten thousand things as one body; there is nothing that is not himself." (Complete Works of the Two Cheng Brothers: Surviving Works, vol. 2A)[9] A person of ren (仁, humane virtue—the foundational Confucian virtue of benevolent care for all things) sees all things in heaven and earth as one with himself, nothing is separate from himself. This realm is the expansion of the small self (xiaowo, 小我) into the great self (dawo, 大我), the dissolution of selfishness into the impartial justice of heaven and earth. A person who has attained this realm naturally has a qixiang that is broad, inclusive, and warm—like heaven and earth, covering and sustaining all things without partiality, transforming and nourishing all things without claiming credit. Cheng Hao himself embodied this qixiang; his disciples said that "sitting all day, he was like a clay figure, yet when receiving people he was entirely a mass of harmonious qi" (Complete Works of the Two Cheng Brothers: External Works, vol. 12)[10]—sitting motionless like a statue, yet when interacting with people, his whole being radiated harmonious warmth. This qixiang of "entirely a mass of harmonious qi" is precisely the outward manifestation of "the humane person forming one body with heaven, earth, and the ten thousand things."

 术语注释 / Term Note

 renzhe yu tiandi wanwu wei yiti：仁者与天地万物为一体——The Humane Person Forms One Body with Heaven, Earth, and the Ten Thousand Things. This is an important proposition proposed by Cheng Hao and one of the core meanings of ren (humane virtue) in Song-Ming Neo-Confucianism. It means that a truly humane person does not set himself against heaven, earth, and the ten thousand things, but feels that he and all things form an organic whole—the suffering of others is his own suffering, the flourishing and withering of all things is his own flourishing and withering. This is not a theoretical cognition, but an emotional identification and a transcendence of realm. With this realm, one's heart becomes broad, selfish desires naturally dissolve, and one's qixiang naturally becomes magnanimous. It represents the Confucian ideal of cosmic sympathy and moral inclusiveness, rooted in the Chinese worldview of the continuity between humanity and nature.

程颐则更强调圣贤气象的刚健一面。他说："人须当学颜子，便入圣人气象。"（《二程全书·遗书》卷五）[11] 人应当学颜渊，学了颜渊就能进入圣人的气象。为什么要学颜渊？因为颜渊是"孔门第一等人"，他的修养工夫最扎实、最细密。程颐还说颜子是"和风庆云"——温和的风、吉祥的云，看起来很柔和，但这种柔和不是软弱，而是刚健到了极致之后的温润含蓄。就像真正的大勇，不是咄咄逼人，而是不怒自威。

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

不过，二程讲"观圣贤气象"，也有一个潜在的问题：如果学者只是"观"而不"行"，只是想象圣贤的气象而不下切实的工夫，那就容易流于空谈和想象。这个问题，到了朱熹那里，得到了很好的解决。

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

 （二）朱熹：从"观气象"到"做工夫"的拓展

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

朱熹继承了二程"观圣贤气象"的思想，但他比二程更强调一个"实"字——圣贤气象不是靠想象出来的，而是靠切实工夫做出来的。他对那种只想象圣贤气象、不做修养工夫的倾向，提出了明确的批评。

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

有一次，门人问朱熹："先识圣人气象，如何？"——先去认识圣人的气象，怎么样？朱熹回答说："今不理会圣贤做起处，却只去想他气象，则精神却只在外，自家不曾做得著实工夫。须是'切问而近思'。"（《朱子语类》卷二十九）[12] 现在不去理会圣贤是从哪里做起的，却只去想象他们的气象，那精神就只在外面，自己不曾做过实实在在的工夫。必须要"切问而近思"——切实地发问，切近地思考，不能好高骛远。

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

 术语注释 / Term Note

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

朱熹还特别指出，想象圣贤气象是没有用的，必须"验之吾身"——在自己身上验证。他说："孔子，元气也；颜子，和风庆云也。孟子，泰山岩岩之气象也。此程夫子之善想像者也。……岂徒想像而已哉！必还以验之吾身者如何也。"（《朱子语类》卷九十三）[13] 孔子是元气，颜子是和风庆云，孟子是泰山岩岩的气象——这是程夫子善于想象的地方。……但哪里只是想象就算了呢！必须回到自己身上，验证一下自己的工夫做得怎么样。这句话说得很明白：想象圣贤的气象只是第一步，更重要的是把圣贤的气象落实到自己的修养中，在自己身上验证——我有没有孔子那样的浑然？有没有颜子那样的温润？有没有孟子那样的刚健？如果没有，那就说明工夫还没到家，还得继续做。

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

朱熹对颜渊的解读，最能体现他的"实学"倾向。二程说颜子是"和风庆云"，给人的印象是柔和温润的。但朱熹却要发掘颜渊刚健大勇的一面。他说："如今人多将颜子做个柔善底人看，殊不知颜子乃是大勇，反是他刚果得来细密不发露"，如"有大气力底人，都不使出，只是无人抵得他"（《朱子语类》卷五十二）[14]。现在的人大多把颜子看成一个柔和善良的人，殊不知颜子乃是大勇之人，只是他的刚毅果决表现得很细密、不外露罢了——就像一个有大气力的人，不把力气使出来，但没有人能抵挡得了他。

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

朱熹为什么要强调颜渊的"大勇"？因为他担心学者把圣贤气象理解为一种柔弱的、超脱的审美境界，从而忽视了圣贤刚健弘毅、积极有为的精神。在朱熹看来，真正的圣贤气象，既有颜子那样的温润含蓄，也有孟子那样的刚健挺拔；既有"吾与点也"的洒脱，也有"知其不可而为之"的担当。只取一面，就不是圣贤气象的全貌。所以朱熹强调："圣贤气象贵刚毅而不贵柔和，重切实而不重想象。"[15] 圣贤气象贵在刚毅而不贵在柔和，重在切实而不重在想象。

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

朱熹对曾点和曾参父子的比较，也很能说明问题。门人问曾晳（曾点）和曾参父子的气象有什么不同，朱熹回答说："曾氏父子二人极不同。世间自有一样人如此高洒，见得底，学不得也。学者须是学曾子逐步做将去，方稳实。"（《朱子语类》卷四十）[16] 曾家父子两人非常不同。世间自然有这样一种人，天资高迈、洒脱不羁，那种境界是悟出来的，学不来的。学者必须学曾子（曾参）那样一步一步踏实地做去，才稳妥实在。曾点的气象是"高洒"——天资高、洒脱，那是天生的，一般人学不来；曾参的气象是"稳实"——一步一个脚印，那是工夫做出来的，人人都可以学。朱熹显然更推崇曾参的路径，因为它是可学、可至的，是"实学"的路径。

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

 （三）钱穆：以"实学"精神重构朱子学

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

钱穆先生在《朱子新学案》中，对朱子学做了系统而深入的研究。他特别强调，朱子学的核心精神是"实学"——重切实工夫，反悬空想象。[17] 钱穆说："朱子之学，最尚实践，不尚空言。"（《朱子新学案》第一册）[18] 朱子的学问，最崇尚实践，不崇尚空谈。这句话，可以说是理解朱子"圣贤气象"思想的一把钥匙。

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

 术语注释 / Term Note

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

钱穆指出，朱子论"圣贤气象"，和二程有一个重要的不同：二程偏重于"观"——观圣贤的气象，以圣贤为榜样；朱子则偏重于"做"——通过切实的修养工夫，在自己身上做出圣贤的气象。[19] 二程说"须要识得圣贤气象"，重点在"识"——认识、体会；朱子说"必还以验之吾身者如何"，重点在"验"——验证、实践。从"识"到"验"，就是从审美静观到道德实践的转化，也是从二程到朱子的发展。

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

钱穆还特别分析了朱子对"曾点气象"的态度。他指出，朱子并不是不欣赏曾点那种"胸次悠然，直与天地万物上下同流"的洒脱境界，而是担心学者把这种境界当作可以凭空悟得的东西，从而忽视了切实的修养工夫。[20] 朱子在解释《论语·先进》"吾与点也"章时说："曾点之学，盖有以见夫人欲尽处，天理流行，随处充满，无少欠阙。故其动静之际，从容如此。而其言志，则又不过即其所居之位，乐其日用之常，初无舍己为人之意。而其胸次悠然，直与天地万物上下同流，各得其所之妙，隐然自见于言外。视三子之规规于事为之末者，其气象不侔矣。故夫子叹息而深许之。"（《四书章句集注·论语集注》卷六）[21]

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

钱穆分析说，朱子这段解释，既肯定了曾点气象的高远，又隐含了一个提醒：曾点的境界是"人欲尽处，天理流行"的结果，不是凭空悟得的。[22] 你要达到曾点那种洒脱，必须先做"尽人欲"的工夫——把私欲克尽了，天理才能流行；私欲没有克尽，你想象的"洒脱"只是自欺欺人。这就是朱子的"实学"精神——再高的境界，也要从切实的工夫做起。

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

 术语注释 / Term Note

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

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

四、《大学》八条目：成就圣贤气象的践履次第

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

前面我们讲了"圣贤气象"是什么，以及二程、朱熹、钱穆对它的定义。现在，我们要进入更实际的层面：一个普通人，如何通过修养工夫，一步步成就圣贤的气象？朱熹给出的答案，就是《大学》八条目。

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

《大学》开篇就说："大学之道，在明明德，在亲民，在止于至善。"[23] 大学的道理，在于彰显光明的德性，在于推己及人、使他人也能日新其德，在于达到至善的境界。这"三纲领"之后，就是"八条目"："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。"[24] 这八条，从平天下到格物，是由外到内的推求；而实际修养的次第，则是由内到外——从格物致知开始，一步步推扩到平天下。

The Great Learning opens by saying: "The Way of great learning (Daxue zhi dao, 大学之道) lies in illuminating illustrious virtue (ming mingde, 明明德), in renovating the people (qinmin, 亲民), and in abiding in the highest good (zhi yu zhishan, 止于至善)."[23] After these "Three Cardinal Principles" (san gangling, 三纲领), come the "Eight Steps" (ba tiaomu, 八条目): "The ancients who wished to illuminate illustrious virtue throughout the world first governed their states; wishing to govern their states, they first regulated their families; wishing to regulate their families, they first cultivated their persons; wishing to cultivate their persons, they first rectified their minds; wishing to rectify their minds, they first made their intentions sincere; wishing to make their intentions sincere, they first extended their knowledge; extending knowledge lies in investigating things."[24] These eight steps, from bringing peace to the world to investigating things, are a logical progression from outer to inner; but the actual sequence of cultivation proceeds from inner to outer—starting from investigating things and extending knowledge, gradually expanding to bringing peace to the world.

 术语注释 / Term Note

 san gangling：三纲领——Three Cardinal Principles. The three fundamental goals set forth in The Great Learning—"illuminating illustrious virtue" (manifesting the bright moral nature inherent in human beings), "renovating the people" (extending virtue to others so that they too may illuminate their illustrious virtue and renew themselves daily), and "abiding in the highest good" (attaining the realm of supreme goodness and remaining steadfast). These three principles are the overall goal of Confucian cultivation, and the Eight Steps are the concrete means to achieve it. Together they articulate the Confucian vision of moral self-cultivation as both an inner transformation and an outward, world-transforming project.

 ba tiaomu：八条目——Eight Steps. The eight cultivation steps set forth in The Great Learning—investigating things (gewu), extending knowledge (zhizhi), making intentions sincere (chengyi), rectifying the mind (zhengxin), cultivating the person (xiushen), regulating the family (qijia), governing the state (zhiguo), and bringing peace to the world (ping tianxia). These eight steps constitute a complete cultivation system from inner to outer, from near to far, and are the concrete unfolding of the Confucian Way of "sage within, king without" (nei sheng wai wang, 内圣外王). The sequence is not merely logical but existential: each step must be genuinely lived before the next can be authentically undertaken.

 （一）格物致知：建立道德认知的基础

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

八条目第一步是"格物致知"。什么是"格物"？朱熹解释说："格，至也。物，犹事也。穷至事物之理，欲其极处无不到也。"（《四书章句集注·大学章句》）[25] "格"就是"至"——走到极处；"物"就是"事"——一切事物。"格物"就是穷究事物之理，直到无所不到、无所不尽。什么是"致知"？朱熹说："致，推极也。知，犹识也。推极吾之知识，欲其所知无不尽也。"（《四书章句集注·大学章句》）[26] "致"就是推到极处，"知"就是认识。"致知"就是把自己的认识推到极致，无所不知、无所不尽。

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

为什么格物致知是修养的第一步？因为在朱熹看来，人的道德修养必须以道德认知为基础。你不知道什么是善、什么是恶，你怎么去行善去恶？你不知道什么是天理、什么是人欲，你怎么去存天理灭人欲？所以，修养的第一步，就是要"知"——知道什么是对的、什么是错的，知道什么该做、什么不该做。有了这个"知"，后面的诚意正心、修身齐家才有方向；没有这个"知"，后面的工夫就是盲目的。

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

朱熹特别强调，格物不是要学者去研究客观事物的物理规律，而是要在日用常行中穷究道德之理。他说："格物之论，伊川意虽谓眼前无非是物，然其格之也，亦须有缓急先后之序，岂遽以为存心于一草木器用之间而忽然悬悟也哉？"（《朱文公文集》卷三十九《答陈齐仲》）[27] 格物的说法，程颐的意思虽然是说眼前没有不是物的，但格物也得有个缓急先后的次序，哪里是说把心放在一草一木、一器一用之间，就能忽然顿悟呢？朱熹的意思很清楚：格物的重点，不是草木器用的物理，而是人伦日用中的道德之理——君臣之义、父子之亲、夫妇之别、长幼之序、朋友之信，这些才是格物的首要对象。

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

 术语注释 / Term Note

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

钱穆在《朱子新学案》中特别指出，朱子的格物说，核心精神是"即物穷理"——在具体事物中穷究天理，而不是离开事物去悬空求理。[28] 这和佛道两家的"顿悟"说有根本不同。佛家讲"顿悟成佛"，道家讲"坐忘得道"，都是要离开具体事物、超越经验世界去追求一种抽象的觉悟。朱子的格物说则相反——理就在具体事物之中，你要在事上见理、在物上穷理，格得一物就有一物的理，格得多了自然会贯通。这就是"实学"的精神——不骛高远，不尚空谈，从眼前的具体事物做起。

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

朱熹还讲了一个著名的"补格物传"。因为《大学》原文中"格物致知"这一条没有传（解释），朱熹就自己补了一段。他说："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》）[33] 这段话把格物致知的道理说得非常透彻：人的心灵都有认知能力，天下的事物都有其理。因为理还没有穷究到底，所以知还没有穷尽。所以大学一开始教人，就是要学者就着天下的事物，根据已经知道的理去进一步穷究，以求达到极处。用功久了，有一天会豁然贯通——所有事物的表里精粗都达到了，自己心灵的全体大用也都明白了。这就是格物致知的终极境界。

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

 （二）诚意正心：完成内在德性的转化

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

格物致知之后，是诚意正心。如果说格物致知是"知"的工夫——建立道德认知，那么诚意正心就是"行"的开始——把道德认知转化为内在的德性。

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

什么是"诚意"？《大学》说："所谓诚其意者，毋自欺也。如恶恶臭，如好好色，此之谓自谦。故君子必慎其独也。"[34] 所谓使自己的意念诚实，就是不要自己欺骗自己。就像厌恶难闻的气味一样厌恶不善，就像喜爱美丽的容貌一样喜爱善，这就叫自我满足。所以君子在独处的时候也一定要谨慎。"毋自欺"这三个字，是诚意的核心。很多人知道什么是善、什么是恶，但在实际行动中却不去行善去恶，为什么？因为他在"自欺"——明明知道是对的，却找借口不去做；明明知道是错的，却找理由去做。诚意就是要打破这种自欺，知道是善就真心去好，知道是恶就真心去恶，不口是心非，不阳奉阴违。

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

什么是"正心"？《大学》说："所谓修身在正其心者，身有所忿懥，则不得其正；有所恐惧，则不得其正；有所好乐，则不得其正；有所忧患，则不得其正。"[35] 所谓修养自身在于端正自己的心思，是说心有愤怒就不能端正，有恐惧就不能端正，有喜好就不能端正，有忧患就不能端正。"正心"就是让心不被愤怒、恐惧、喜好、忧患等情绪所扰动，保持中正平和。心不正，行为就会偏失；心正了，行为才能合乎道德。

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

诚意正心的核心方法，在朱熹这里就是一个"敬"字。"敬"是朱熹修养论的核心范畴，他说："敬字工夫，乃圣门第一义，彻头彻尾，不可顷刻间断。"（《朱子语类》卷十二）[36] "敬"的工夫，是孔门第一要义，从头到尾，一刻也不能间断。什么是"敬"？朱熹解释说："敬者，主一无适之谓。"（《朱文公文集》卷四十一《答程允夫》）[37] "敬"就是心专注于一、不向外驰散。用今天的话说，就是全神贯注、心无旁骛。但朱熹说的"敬"不只是注意力集中，更是一种内心的敬畏态度——对天理的敬畏、对道德的敬畏、对自己本心的敬畏。有了这种敬畏，心就不会放肆，不会松懈，不会被私欲所牵引。

The core method of making intentions sincere and rectifying the mind, for Zhu Xi, is captured in the single word "reverence" (jing, 敬). "Reverence" is the core category of Zhu Xi's theory of cultivation; he said: "The effort of reverence is the first and foremost teaching of the Confucian school, from beginning to end, not to be interrupted for a moment." (Classified Conversations of Master Zhu, vol. 12)[36] What is "reverence"? Zhu Xi explained: "Reverence means maintaining unity and avoiding diversion" (zhu yi wu shi, 主一无适). (Collected Writings of Master Zhu, vol. 41, "Reply to Cheng Yunfu")[37] In today's terms, it means being fully focused, with a mind that does not wander. But Zhu Xi's "reverence" is not merely concentration; it is also an inner attitude of awe—awe toward Heavenly Principle, awe toward morality, awe toward one's own original mind. With this awe, the mind will not be reckless, will not slacken, and will not be led astray by selfish desires.

 术语注释 / Term Note

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

朱熹讲"敬"，有几个具体的方法。第一是"常惺惺"——心要常常清醒、警觉，不昏昧、不放肆。他说："敬不是万虑休置之谓，只是随事专一，谨畏，不放逸尔。"（《朱子语类》卷十二）[38] "敬"不是把一切思虑都放下，而是随着所做的事专心致志、谨慎敬畏、不放纵。第二是"整齐严肃"——外在的容貌举止要整齐严肃，通过外在的规范来带动内心的敬畏。他说："俨若思，安定辞，安民哉。"（《朱子语类》卷十二）[39] 第三是"慎独"——在独处无人看见的时候，也要保持敬畏，不做亏心事。这三个方法，都是为了让心常存敬畏、不被私欲所动。

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

朱熹特别强调，"敬"和佛道的"静"是不同的。佛家讲"静坐"，是要心不起念、如如不动；道家讲"坐忘"，是要心斋坐忘、物我两忘。朱熹讲"敬"，则是要心常警觉、惺惺不昧，在日用酬酢中保持专注和敬畏。他说："敬不是闭眼静坐，只是心常惺惺。"（《朱子语类》卷十二）[40] "敬"不是闭上眼睛静坐，而是心常常清醒警觉。这个区别很重要：佛道的"静"是出世的、超越的，朱熹的"敬"是入世的、实践的——它不是要你离开世界去修行，而是要你在世界中、在人伦日用中修行。[42]

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

 （三）修身：成就道德人格的整体

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

诚意正心之后，是修身。如果说格物致知是"知"的工夫，诚意正心是"意"和"心"的工夫，那么修身就是把内在的德性落实到外在的言行中，成就一个完整的道德人格。

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

《大学》说："身有所忿懥，则不得其正……心不在焉，视而不见，听而不闻，食而不知其味。此谓修身在正其心。"[43] 心有愤怒就不能端正……心不在这里，看了却看不见，听了却听不到，吃了却不知道味道。这就是说修身在于端正自己的心。修身的关键，是让心始终保持中正，不被情绪所左右，从而使言行举止都合乎道德。

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

朱熹讲修身，特别强调"变化气质"。什么是"气质"？在朱熹看来，人出生时所禀受的"气"有清浊、厚薄、偏全的不同，这就形成了人的"气质之性"——有的人天生聪明，有的人天生愚钝；有的人天生宽厚，有的人天生刻薄；有的人天生刚健，有的人天生柔弱。这些先天的气质差异，不是道德上的过错，但如果不加修养，就会成为道德修养的障碍。"变化气质"，就是通过后天的修养工夫，改变先天禀受的气质偏驳，使浊者变清、薄者变厚、偏者变全。朱熹说："为学大益，在自求变化气质。"（《朱子语类》卷十二）[44] 做学问最大的益处，在于自己努力去变化气质。

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

 术语注释 / Term Note

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

修身达到一定境界，就会有"孔颜乐处"。什么是"孔颜乐处"？孔子说："饭疏食饮水，曲肱而枕之，乐亦在其中矣。不义而富且贵，于我如浮云。"（《论语·述而》）[45] 吃粗粮，喝白水，弯着胳膊当枕头，快乐也就在其中了。用不正当的手段得来的富贵，对我来说就像天上的浮云一样。颜渊呢？孔子称赞他说："一箪食，一瓢饮，在陋巷，人不堪其忧，回也不改其乐。"（《论语·雍也》）[46] 一竹筐饭，一瓢水，住在简陋的巷子里，别人都受不了那种忧愁，颜渊却不改变他的快乐。孔子和颜渊的快乐，不是因为物质条件好，而是因为内心充实——他们的德性充实了，所以不管外在境遇如何，内心都能保持安宁和快乐。这就是"孔颜乐处"。

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

 术语注释 / Term Note

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

朱熹说："人须是知得孔颜乐处，方是真有所得。"（《朱子语类》卷三十一）[47] 人必须知道孔颜乐处在哪里，才算是真正有所收获。但朱熹同时强调，"孔颜乐处"不是凭空想象出来的，而是修身工夫到家后的自然结果。你没有经过格物致知、诚意正心的工夫，没有变化气质，你就不可能真正体会到孔颜之乐——你想象的"乐"，只是自欺欺人。这又是"实学"精神的体现：再高的境界，也要从切实的工夫做起。

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

修身的完成，就是圣贤气象的初步成就。一个人通过格物致知建立了道德认知，通过诚意正心完成了内在德性的转化，通过修身变化了气质、成就了道德人格，他的言行举止自然就会有一种独特的气象——这种气象，不是装出来的，而是德性充实后的自然流露。就像一朵花，根扎得深、养分足，自然会开出美丽的花；一个人德性充实了，自然会有圣贤的气象。

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

 （四）齐家治国：推扩道德人格于社会

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

修身不是终点。《大学》说："身修而后家齐，家齐而后国治，国治而后天下平。"[48] 自身修养好了，然后才能整顿好家庭；家庭整顿好了，然后才能治理好国家；国家治理好了，然后才能使天下太平。修身之后，还要把道德人格推扩到家庭和社会——这就是齐家治国。

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

什么是"齐家"？《大学》说："所谓齐其家在修其身者，人之其所亲爱而辟焉，之其所贱恶而辟焉，之其所畏敬而辟焉，之其所哀矜而辟焉，之其所敖惰而辟焉。故好而知其恶，恶而知其美者，天下鲜矣。"[49] 所谓整顿好家庭在于修养自身，是因为人对于自己亲爱的人会有偏爱，对于自己厌恶的人会有偏恶，对于自己敬畏的人会有偏敬，对于自己怜悯的人会有偏怜，对于自己轻视的人会有偏慢。所以喜欢一个人而又知道他的缺点，厌恶一个人而又知道他的优点，这样的人天下少有。齐家的关键，是克服情感偏见，公正地对待家庭中的每一个人。

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

什么是"治国"？《大学》说："所谓治国必先齐其家者，其家不可教而能教人者，无之。故君子不出家而成教于国。"[50] 所谓治理国家必须先整顿好家庭，是因为自己的家人都不能教育好却能教育好别人的人，是没有的。所以君子不出家门就能在国内成就教化。治国的关键，是把齐家的道理推扩到国家——在家能孝，在朝就能忠；在家能悌，在朝就能顺；在家能慈，在朝就能爱民。家国同构，这是儒家政治哲学的核心逻辑。

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

朱熹讲治国，特别强调"絜矩之道"。什么是"絜矩之道"？《大学》说："所恶于上，毋以使下；所恶于下，毋以事上；所恶于前，毋以先后；所恶于后，毋以从前；所恶于右，毋以交于左；所恶于左，毋以交于右。此之谓絜矩之道。"[52] 你厌恶上级对你的态度，就不要用那种态度对待下级；你厌恶下级对你的态度，就不要用那种态度对待上级；前后左右都是一样。这就是"絜矩之道"——用一个标准的矩尺来衡量一切，己所不欲，勿施于人。朱熹说："絜矩之道，是平天下的根本。"（《四书章句集注·大学章句》）"絜矩之道"的核心，是将心比心、推己及人——自己不愿意的，不要强加给别人。这是儒家道德金律的体现，也是治国平天下的根本原则。

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

 术语注释 / Term Note

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

 （五）平天下：圣贤气象的终极指向

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

八条目最后一步是"平天下"。什么是"平天下"？简单说，就是用道德教化天下，使天下太平、万民安乐。这是儒家修养的终极目标——修身不是为了独善其身，而是为了兼善天下。圣贤气象的终极指向，就是平天下——把个人的道德修养，最终落实到对天下苍生的责任和担当中。

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

在全球化时代，"平天下"有了新的内涵，这就是全球治理（quanqiu zhili, 全球治理）。当今世界面临着气候变化、贫富差距、文明冲突、公共卫生等一系列全球性问题，这些问题不是任何一个国家能单独解决的，需要世界各国共同努力。程朱的"圣贤气象"思想，可以为全球治理提供重要的思想资源。

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

 术语注释 / Term Note

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

第一，"仁者与天地万物为一体"的胸怀，可以为全球治理提供价值基础。全球治理需要一种超越民族国家的全球意识，而"仁者与天地万物为一体"的思想，正是这样一种全球意识——它把全人类看作一个有机的整体，别人的痛苦就是自己的痛苦，别国的困难就是自己的困难。有了这种意识，各国才能真正合作，共同应对全球性挑战。

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

第二，"修身为本"的理念，可以为全球治理提供方法路径。全球治理的根本，不在于制度设计和规则制定，而在于治理者自身的道德修养。如果治理者没有道德修养，再好的制度也会被滥用；如果治理者有道德修养，即使制度不完善，也能做到善治。这就是《大学》说的"自天子以至于庶人，壹是皆以修身为本"（《大学》经一章）——从天子到普通百姓，都要以修养自身为根本。这个道理，不仅适用于个人和国家，也适用于全球治理。

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

第三，"实学"的精神，可以为全球治理提供实践智慧。全球治理不能只靠理论和口号，必须落实到切实的行动中。钱穆说朱子学"最尚实践，不尚空言"，这个精神对全球治理同样适用——应对全球性问题，不能只停留在发表声明和召开会议，必须采取切实的行动，一步一个脚印地推进。这就是"实学"精神在全球治理中的体现。

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

五、何以是"圣贤气象"：一个根本性理论问题的回答

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

经过以上的分析，我们现在可以来回答本文开头提出的第一个根本问题了：在二程、朱熹和钱穆的理学定义中，何以是"圣贤气象"？

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

 （一）"圣贤气象"是人格整体的道德呈现

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

"圣贤气象"之所以是"气象"而不是"品德""学识""能力"等单一概念，是因为它指向的是圣贤人格的整体呈现，而不是某一个方面的特质。一个人的品德可以是高尚的，学识可以是渊博的，能力可以是卓越的，但这些加在一起还不等于"气象"。"气象"是这些因素融合在一起之后，所形成的一种整体的精神风貌和人格感染力——就像一首交响乐，不是各种乐器声音的简单叠加，而是各种声音融合之后所产生的一种整体的音乐效果。

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

二程说孔子是"元气"、颜子是"和风庆云"、孟子是"泰山岩岩"，这些比喻都不是在说某一个方面的特质，而是在说整个人格的整体风貌。"元气"是浑然的、大全的，这是孔子的整体气象；"和风庆云"是温润的、含蓄的，这是颜子的整体气象；"泰山岩岩"是刚健的、挺拔的，这是孟子的整体气象。这些气象的不同，不是品德高低的不同，而是人格风格的不同——他们都是圣贤，但各自的气象各有特色。这说明，"圣贤气象"是一个整体性的概念，它捕捉的是一个人整个人格给人的总体印象，而不是某一个方面的特征。

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

 （二）"圣贤气象"是内在德性的自然流露

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

"圣贤气象"之所以是"气象"，还因为它是内在德性的自然流露，而不是刻意的伪装和表演。一个人如果内心没有真正的德性，却要在外面装出一副有德性的样子，那他装得再像，也不是真气象——因为气象是从内向外自然流露的，装出来的东西总是有破绽的。就像一朵花，如果它的根是活的、有生命力的，它自然会开出美丽的花；如果根已经死了，你即使给它插上假花，也没有那种自然的生机和美丽。

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

朱熹说："诚于中，形于外。"（《四书章句集注·大学章句》传第六章）[53] 内心真诚，就会表现在外面。一个人的内在德性充实了，自然会在言行举止中表现出来——他的眼神会是坦然的，他的言语会是诚恳的，他的举止会是稳重的，他待人接物会是宽厚的。这些都不是刻意做出来的，而是德性充实后的自然流露。这就是"圣贤气象"——它不是圣贤刻意要给人看的，而是圣贤内在德性自然而然地外化于形。

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

 （三）"圣贤气象"是实践工夫的历史成果

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

钱穆的"实学"视角，为我们理解"何以是圣贤气象"提供了第三个维度：圣贤气象不是天生的，也不是凭空悟得的，而是长期实践工夫的历史成果。二程说"人须当学颜子，便入圣人气象"，朱熹说"必还以验之吾身者如何"，都是在强调：圣贤气象是学来的、做来的，不是生来就有的。

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

这一点非常重要。如果圣贤气象是天生的，那普通人就没有希望了——只有天资特别高的人才能有圣贤气象，一般人只能望洋兴叹。但二程、朱熹和钱穆都告诉我们：圣贤气象是可以通过修养工夫来成就的。孔子不是天生就是"元气"，他也是"学而不厌、诲人不倦"（《论语·述而》）[54]，一生学习不辍，才达到了那种浑然大全的境界；颜子不是天生就是"和风庆云"，他也是"不迁怒，不贰过"（《论语·雍也》）[55]，在日常修养中严格要求自己，才达到了那种温润含蓄的境界；孟子不是天生就是"泰山岩岩"，他也是"我善养吾浩然之气"（《孟子·公孙丑上》）[56]，通过长期的道德修养，才达到了那种刚健挺拔的境界。他们的气象，都是一生修养工夫的成果，不是凭空而来的。

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

所以，"何以是圣贤气象"的答案可以概括为三句话：第一，圣贤气象是圣贤人格整体的道德呈现，不是某一方面的特质；第二，圣贤气象是内在德性的自然流露，不是刻意的伪装和表演；第三，圣贤气象是长期实践工夫的历史成果，不是天生的或凭空悟得的。这三点合在一起，就是二程、朱熹和钱穆对"圣贤气象"的理学定义。

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

六、如何成就"圣贤气象"：《大学》八条目践履次第的总结

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

回答了"何以是圣贤气象"，我们再来回答第二个根本问题：在志在学为圣贤、以期成就圣贤道德修养境域的圣贤之道中，如何成就"圣贤气象"？

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

这个问题的答案，其实已经蕴含在我们前面的分析中了。成就圣贤气象的路径，就是《大学》八条目——从格物致知开始，经过诚意正心、修身齐家，到治国平天下，一步步践履，最终成就圣贤的气象。下面，我们把这个路径再做一个总结。

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

第一步：格物致知——建立道德认知的基础。 成就圣贤气象，首先要"知"——知道什么是善、什么是恶，什么是天理、什么是人欲。通过格物，在日用常行中穷究事物之理；通过致知，把道德认知推到极致。知见明了，修养才有方向；方向对了，工夫才不会白做。

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

第二步：诚意正心——完成内在德性的转化。 有了道德认知，还要把认知转化为内在的德性。诚意，就是"毋自欺"——知道是善就真心去好，知道是恶就真心去恶，不口是心非；正心，就是让心不被愤怒、恐惧、喜好、忧患等情绪所扰动，保持中正平和。诚意正心的核心方法是"敬"——主一无适，常存敬畏，不放肆、不松懈。

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

第三步：修身——成就道德人格的整体。 诚意正心之后，要把内在的德性落实到外在的言行中，这就是修身。修身的过程，就是变化气质的过程——通过长期的修养，改变先天禀受的气质偏驳，使浊者变清、薄者变厚、偏者变全。修身达到一定境界，就会有"孔颜乐处"——不管外在境遇如何，内心都能保持安宁和快乐。修身的完成，就是圣贤气象的初步成就。

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

第四步：齐家治国——推扩道德人格于社会。 修身不是终点，还要把道德人格推扩到家庭和社会。齐家，就是用道德规范家庭关系，克服情感偏见，使家庭和睦有序；治国，就是把齐家的道理推扩到国家，以"絜矩之道"——己所不欲勿施于人——来治理国家，以德服人而不是以力服人。圣贤气象在家庭和政治层面的体现，就是齐家治国的能力和风范。

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

第五步：平天下——实现道德人格的终极关怀。 圣贤气象的终极指向，是平天下——用道德教化天下，使天下太平、万民安乐。在全球化时代，平天下有了新的内涵，这就是全球治理。"仁者与天地万物为一体"的胸怀、"修身为本"的理念、"实学"的精神，都可以为全球治理提供重要的思想资源。圣贤气象不只是个人的修养境界，更是对天下苍生的责任和担当。

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

这五步，从内到外、从近到远、从浅到深，构成了一个完整的修养次第。它不是五个孤立的步骤，而是一个有机的整体——格物致知是诚意正心的基础，诚意正心是修身的前提，修身是齐家治国的根本，齐家治国是平天下的条件。每一步都离不开其他步骤，每一步都在为下一步做准备。沿着这个次第一步步做去，一个普通人也可以逐步接近圣贤的境界，最终成就圣贤的气象。这，就是二程、朱熹和钱穆给我们指出的"学为圣贤"之路。

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

七、结论

 VII. Conclusion

本文以"学为圣贤"为锚点，以达至圣贤道德修养境域为目标，沿《大学》八条目次第，深度解析了程朱"圣贤气象"这一重要命题。通过分析二程、朱熹和钱穆的相关论述，我们得出了以下几点结论。

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

第一，"圣贤气象"是宋明理学中一个极具特色的道德修养命题。它不是一个单一的概念，而是一个整体性的范畴——指向圣贤人格的整体道德呈现，是内在德性的自然流露，是长期实践工夫的历史成果。二程首倡"观圣贤气象"，把它从审美性的人物品鉴转化为道德修养的方法论；朱熹承二程之余绪而拓展之，强调"圣贤气象"必须通过切实工夫来成就，不能只靠想象；钱穆以"实学"精神重构朱子学，进一步凸显了"圣贤气象"的实践性品格。

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

第二，成就"圣贤气象"的路径，就是《大学》八条目践履次第。从格物致知建立道德认知的基础，到诚意正心完成内在德性的转化，到修身成就道德人格的整体，到齐家治国推扩道德人格于社会，再到平天下实现道德人格的终极关怀——这是一个由内向外、由近及远、由浅入深的完整修养体系。每一步都有具体的工夫和方法，每一步都在前一步的基础上推进。这个体系的核心精神是"实学"——重切实工夫，反悬空想象；重实践验证，反空谈体悟。

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

第三，"圣贤气象"思想在当代依然具有重要的价值和意义。在个人层面，它为我们提供了一个道德修养的理想目标和具体路径——告诉我们如何通过切实工夫，成为一个有气象、有担当、有境界的人。在社会层面，它为我们提供了一种"由内而外"的治理思路——治理的根本在于治理者自身的道德修养，而不是制度设计和规则制定。在全球层面，它为全球治理提供了重要的思想资源——"仁者与天地万物为一体"的胸怀、"修身为本"的理念、"实学"的精神，都可以为应对全球性问题提供智慧和启示。

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

最后，"圣贤气象"这个概念，在今天还有意义吗？我们的回答是肯定的。在这个物质丰富而精神贫乏的时代，在这个科技发达而道德迷茫的时代，我们比以往任何时候都更需要一种道德理想来指引方向、安顿心灵。"圣贤气象"所代表的，正是这样一种道德理想——它告诉我们，通过自己的修养工夫，每个人都可以成为一个有德性、有智慧、有担当、有气象的人；它告诉我们，道德修养不是束缚人的枷锁，而是通向真正自由和快乐的道路；它告诉我们，从格物到平天下，有一条人人可走、步步踏实的进德修业之路。

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

这，或许就是程朱"圣贤气象"思想穿越八百余年时光，依然能打动我们的原因所在。

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

在结束本文之前，还想特别谈一谈"圣贤气象"与当代教育的关系。当今的教育，无论是中国还是世界，都面临着一个共同的问题：过于注重知识的传授和技能的训练，而忽视了人格的培养和德性的涵养。学生们学了很多知识，考了很高的分数，但却不知道怎么做人、怎么处事、怎么面对人生的困境。这种"有知识无文化、有技能无德性"的教育，培养出来的人可能很聪明，但未必有气象；可能很能干，但未必有担当。

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

程朱的"圣贤气象"思想，恰恰可以为当代教育提供一种重要的补充和矫正。它提醒我们：教育的根本目的，不是培养有知识的人，而是培养有气象的人——有德性、有胸襟、有担当、有境界的人。知识和技能固然重要，但它们只是工具，是为了让人更好地实现自己的道德潜能、更好地服务社会和他人。如果教育只教知识技能而不养德性气象，那就本末倒置了。

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

那么，怎么在当代教育中培养学生的"气象"呢？程朱给出的答案依然有效：从格物致知入手，通过诚意正心的内在转化，达到修身的人格成就，再推扩到齐家治国平天下。具体到教育实践中，就是要让学生不仅学知识，还要学做人；不仅读书本，还要读生活；不仅求分数，还要求品格。要让学生在日常的学习和生活中，一点一滴地涵养自己的德性，变化自己的气质，最终形成自己的气象。这是一个长期的、渐进的过程，没有捷径可走，但只要方向正确、工夫踏实，每个人都可以成为有气象的人。

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

钱穆先生在晚年回忆自己的学术历程时说："我一生读书，只是想做一个像样的人。"[57] 这句话朴素至极，却道出了儒学的真精神。做一个"像样的人"，就是做一个有气象的人。程朱讲"圣贤气象"，讲《大学》八条目，千言万语，归根到底就是这一句话：学做人，做一个像样的人。这个目标，古人要追求，今人要追求，未来的人也要追求。因为只要人还是人，就有一个"应该成为什么样的人"的问题；而"圣贤气象"所提供的，正是对这个问题的一种深刻而动人的回答。

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

参考文献 / References

 一、古典文献 / Classical Texts

1. 朱熹、吕祖谦编：《近思录》，上海：上海古籍出版社，2010年。

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

2. 朱熹：《四书章句集注》，北京：中华书局，1983年。

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

3. 朱熹：《朱子语类》，北京：中华书局，1986年。

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

4. 朱熹：《朱文公文集》，上海：上海商务印书馆，1936年。

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

5. 朱熹：《大学或问》，上海：上海古籍出版社，2002年。

   Zhu Xi. Questions on the Great Learning (Daxue Huowen, 大学或问). Shanghai: Shanghai Ancient Books Publishing House, 2002.

6. 程颢、程颐：《二程全书》，北京：中华书局，1981年。

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

7. 黄榦：《黄勉斋集》，北京：北京图书馆出版社，2005年。

   Huang Gan. Collected Writings of Huang Mianzhai (Huang Mianzhai Ji, 黄勉斋集). Beijing: Beijing Library Press, 2005.

8. 《论语》《大学》《中庸》《孟子》（《四书》），北京：中华书局，2006年。

   The Analects, The Great Learning, The Doctrine of the Mean, Mencius (The Four Books, 四书). Beijing: Zhonghua Book Company, 2006.

 

9. 《庄子》，北京：中华书局，2010年。

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

10. 刘义庆：《世说新语》，北京：中华书局，2011年。

    Liu Yiqing. A New Account of the Tales of the World (Shishuo Xinyu, 世说新语). Beijing: Zhonghua Book Company, 2011.

11. 殷璠：《河岳英灵集》，北京：中华书局，2008年。

    Yin Fan. Collection of Heroes of Rivers and Mountains (Heyue Yingling Ji, 河岳英灵集). Beijing: Zhonghua Book Company, 2008.

12. 张载：《张子全书》，上海：上海古籍出版社，2008年。

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

 二、现代研究 / Modern Scholarship

1. 张立文主编：《朱熹大辞典》，上海：上海辞书出版社，2013年。

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

2. 钱穆：《朱子新学案》，台北：三民书局，1971年。

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

3. 钱穆：《中国近三百年学术史》，北京：商务印书馆，1997年。

   Qian Mu. An Academic History of China in the Past Three Hundred Years (Zhongguo Jin Sanbai Nian Xueshu Shi, 中国近三百年学术史). Beijing: Commercial Press, 1997.

4. 钱穆：《宋明理学概述》，台北：中华文化出版事业委员会，1953年。

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

5. 钱穆：《八十忆双亲·师友杂忆》，北京：生活·读书·新知三联书店，1998年。

   Qian Mu. Recollections of My Parents at Eighty · Memories of Teachers and Friends (Bashi Yi Shuangqin · Shiyou Zayi, 八十忆双亲·师友杂忆). Beijing: SDX Joint Publishing Company, 1998.

6. 陈来：《朱子哲学研究》，上海：华东师范大学出版社，2000年。

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

7. 牟宗三：《心体与性体》，上海：上海古籍出版社，1999年。

   Mou Zongsan. Mind and Human Nature (Xin Ti yu Xing Ti, 心体与性体). Shanghai: Shanghai Ancient Books Publishing House, 1999.

8. 冯友兰：《中国哲学史新编》，北京：人民出版社，2001年。

   Feng Youlan. A New History of Chinese Philosophy (Zhongguo Zhexueshi Xinbian, 中国哲学史新编). Beijing: People's Publishing House, 2001.

 三、英文文献 / English Scholarship

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

   陈荣捷：《中国哲学文献选编》，普林斯顿：普林斯顿大学出版社，1963年。

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

   丹尼尔·加德纳：《朱熹读〈论语〉：经典、注释与传统》，纽约：哥伦比亚大学出版社，2003年。

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

   菲利普·艾文贺：《儒家传统中的伦理：孟子与王阳明思想》，亚特兰大：学者出版社，1990年。

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

   田浩：《儒家话语与朱熹的崛起》，檀香山：夏威夷大学出版社，1992年。

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

   余纪元：《孔子与亚里士多德的伦理学：德性之镜》，纽约：劳特利奇出版社，2007年。

注释 / Notes

[1]: 参见张立文主编：《朱熹大辞典》，上海辞书出版社，2013年，"圣贤气象"条。

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

[2]: 朱熹、吕祖谦编：《近思录》后序。

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

[3]: 黄榦：《黄勉斋集》卷五，《徽州朱文公祠堂记》。

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

[4]: 《庄子·知北游》。

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

[5]: 《周易·系辞上》。

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

[6]: 刘义庆：《世说新语·容止》。

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

[7]: 朱熹：《四书章句集注·论语集注》卷三，"公冶长"篇引程子语。

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

[8]: 朱熹：《朱子语类》卷九十三引程子语。

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

[9]: 程颢、程颐：《二程全书·遗书》卷二上。

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

[10]: 程颢、程颐：《二程全书·外书》卷十二。

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

[11]: 程颢、程颐：《二程全书·遗书》卷五。

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

[12]: 朱熹：《朱子语类》卷二十九。

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

[13]: 朱熹：《朱子语类》卷九十三。

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

[14]: 朱熹：《朱子语类》卷五十二。

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

[15]: 此为对朱熹相关论述的概括，参见《朱子语类》卷五十二、卷九十三相关条目。

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

[16]: 朱熹：《朱子语类》卷四十。

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

[17]: 参见钱穆：《朱子新学案》第一册，"朱子学之精神——实学"相关论述。

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

[18]: 钱穆：《朱子新学案》第一册。

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

[19]: 参见钱穆：《朱子新学案》第二册，"朱子论圣贤气象"相关论述。

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

[20]: 参见钱穆：《朱子新学案》第三册，"曾点气象"相关论述。

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

[21]: 朱熹：《四书章句集注·论语集注》卷六，"先进"篇"吾与点也"章注。

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

[22]: 参见钱穆：《朱子新学案》第三册相关分析。

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

[23]: 《大学》经一章。

The Great Learning, Classic Chapter 1.

[24]: 《大学》经一章。

The Great Learning, Classic Chapter 1.

[25]: 朱熹：《四书章句集注·大学章句》，"经一章"注。

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

[26]: 朱熹：《四书章句集注·大学章句》，"经一章"注。

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

[27]: 朱熹：《朱文公文集》卷三十九，《答陈齐仲》。

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

[28]: 朱熹：《大学或问》。

Zhu Xi, Questions on the Great Learning.

[29]: 朱熹：《朱子语类》卷十二。

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

[30]: 钱穆：《朱子新学案》第一册。

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

[31]: 朱熹：《朱子语类》卷十八。

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

[32]: 朱熹：《朱子语类》卷十八。

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

[33]: 朱熹：《四书章句集注·大学章句》，"经一章"补传。

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

[34]: 《大学》传第六章。

The Great Learning, Commentary Chapter 6.

[35]: 《大学》传第七章。

The Great Learning, Commentary Chapter 7.

[36]: 参见钱穆：《朱子新学案》第三册，"敬"相关论述。

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

[37]: 朱熹：《朱文公文集》卷四十一，《答程允夫》。

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

[38]: 朱熹：《朱子语类》卷十二。

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

[39]: 朱熹：《朱子语类》卷十二。

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

[40]: 朱熹：《朱子语类》卷十二。

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

[41]: 朱熹：《朱子语类》卷十二。

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

[42]: 参见钱穆：《朱子新学案》第三册，"敬与佛道之异"相关论述。

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

[43]: 《大学》经一章。

The Great Learning, Classic Chapter 1.

[44]: 朱熹：《四书章句集注·大学章句》，"传第八章"注。

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

[45]: 《论语·述而》。

The Analects, "Shuer" (述而).

[46]: 《论语·雍也》。

The Analects, "Yongye" (雍也).

[47]: 朱熹：《朱子语类》卷三十一。

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

[48]: 《大学》传第八章。

The Great Learning, Commentary Chapter 8.

[49]: 《大学》传第九章。

The Great Learning, Commentary Chapter 9.

[50]: 《大学》传第十章。

The Great Learning, Commentary Chapter 10.

[51]: 《论语·卫灵公》。

The Analects, "Wei Linggong" (卫灵公).

[52]: 《大学》传第十章。

The Great Learning, Commentary Chapter 10.

[53]: 朱熹：《四书章句集注·大学章句》，"传第六章"注。原文为"诚于中，形于外"，出自《大学》传第六章。

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

[54]: 《论语·述而》。

The Analects, "Shuer" (述而).

[55]: 《论语·雍也》。

The Analects, "Yongye" (雍也).

[56]: 《孟子·公孙丑上》。

Mencius, "Gongsun Chou I" (公孙丑上).

[57]: 钱穆：《八十忆双亲·师友杂忆》，北京：生活·读书·新知三联书店，1998年。此为钱穆晚年自述之意，原文散见其回忆录中。

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

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

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

学科领域    

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

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

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

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

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

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

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