本文基於程朱理學的思想脈絡，系統梳理朱熹 “修德為本” 命題的理論內涵、歷史邏輯與基本架構 —— 該命題並非脫離儒學傳統的全新創造，而是朱熹基於時代學風弊病，對《大學》“修身為本” 綱領的理學化重構，既是對二程德性涵養思想的批判性繼承，也是對先秦儒家 “為己之學” 的接續與體系化拓展。 This paper systematically examines the theoretical connotations, historical logic, and basic structure of Zhu Xi's proposition of "cultivating virtue is the foundation of moral cultivation" within the intellectual context of Cheng-Zhu Neo-Confucianism. This proposition was not an entirely new creation detached from the Confucian tradition; rather, it was Zhu Xi's Neo-Confucian reconstruction of the guiding principle of "self-cultivation as the foundation" from the Great Learning, formulated in response to the intellectual maladies of his era. It represents both a critical inheritance of the Cheng brothers' theories of moral cultivation and a c...

Taking the Cheng‑Zhu Neo‑Confucian system as the theoretical background, this paper reconstructs the intellectual origins, historical context and internal theoretical logic of Zhu Xi’s idea of “Virtue‑Cultivation as the Foundation of Moral Cultivation”. It further explores its interpretative value for contemporary moral education, individual development, state governance and cyber‑ethics. This study holds that “Virtue‑Cultivation as the Foundation of Moral Cultivation” is not merely a general moral exhortation. Targeting empty speculation and utilitarian scholarly practices prevalent in the Southern‑Song Dynasty, Zhu Xi inherited the Cheng brothers’ maxim of moral praxis: “Reverence cultivates the inner self; investigating things advances knowledge”. With The Great Learning’s Three Guidelines and Eight Items as the structural backbone, he reconstructed Confucian learning of sagehood. Center...

本文系統溯源朱熹“修德為本”思想的義理根基，緊扣二程“初學入德之門”的經典判定與《大學》八條目次第，完整揭示其邏輯建構、本體工夫論支撐及道德合理性。This paper systematically traces the doctrinal foundations of Zhu Xi’s thought of “cultivating virtue as the foundation,” closely following the Cheng brothers’ classical judgment of “the gate of entering virtue for beginners” and the sequence of the Eight Items in the *Great Learning*, and fully reveals its logical construction, ontological and praxeological support, and moral legitimacy. 闡明朱子如何融貫內聖外王，將修德升華為上達天理、下開人倫的理學德性倫理體系，並為當代道德建設提供傳統智慧鏡鑒。It elucidates how Zhu Xi integrated inner sagehood and outer kingship, elevating the cultivation of virtue into a Neo-Confucian virtue-ethical system that reaches up to heavenly principle and extends down to human relations, while also offering traditional wisdom as a mirror for c...

Analyzing Zhu Xi’s virtue-ethical system centered on “cultivating virtue as the foundation,” this tag explores how he inherited the Cheng brothers’ legacy and reinterpreted the Great Learning to establish virtue cultivation as the fundamental principle linking heavenly principle, human nature, governance, and daily practice, completing the Neo-Confucian reconstruction of the Confucian virtue tradition. Delving into the Cheng brothers’ canonical judgment that the Great Learning is “the gate of entering virtue for beginners,” this tag unpacks its dual implications for the ordered sequence of learning and the threshold from natural to moral life, laying the classical and academic foundations for Zhu Xi’s “cultivating virtue as the foundation.” Showing how Zhu Xi provided unshakable ontological and practical support for cultivating virtue through concepts such as “nature is principle&rdq...

朱子是宋代理學涵養工夫的集大成者，其對 “涵養德性” 的理論建構，直接承接二程（程顥、程頤）洛學之緒，整合北宋諸儒心性修養之精蘊，回應南宋儒學內部的學理偏弊，以及佛老異教對儒家心性倫理的系統性挑戰。本文以《二程遺書》《朱子語類》《朱文公文集》《四書章句集注》等原典為核心依據，先釐清二程與朱子涵養思想的內在聯繫與理論分野，再從德性倫理體系的本體邏輯、德性養成的實踐階次、矯正時代學術士風的現實需要，以及辟衛儒家正統、排拒佛釋異學的理論使命四大維度，深剖朱子極力高揚 “涵養德性” 的深層動因，闡明其以主敬為貫通核心、兼顧未發已發、耦合涵養致知的完整理論架構，揭示宋代理學涵養工夫從二程開創到朱子成熟的演進邏輯，以及其對儒家道德哲學、傳統教育思想的深遠奠基價值。   Zhu Xi was the great synthesizer of the Neo Confucian project of moral cultivation in the Song dynasty. His theoretical construction of “nourishing virtuous nature” directly continued the Luoyang school tradition of the Cheng brothers, Cheng Hao and Cheng Yi, integrated the finest insights o...

Zhu Xi stands as the great synthesizer and systematizer of Song Neo-Confucian self-cultivation theory (gongfu). His construction of "self-cultivation of virtue" (hanyang dexing) carries forward the Luoyang lineage (Luoxue) of the two Cheng brothers, absorbs the Northern Song discourse on mind-nature cultivation, and responds to two pressing challenges: the scholarly distortions within Southern Song Confucianism and the systematic pressure exerted by Buddhist and Daoist heterodoxies on Confucian mind-nature ethics. Drawing primarily on the Yishu (Surviving Works of the Two Chengs), the Zhuzi Yulei (Classified Conversations of Master Zhu), and the Sishu Zhangju Jizhu (Collected Commentaries on the Four Books), this article clarifies where the two Chengs and Zhu Xi converge and where they diverge. It examines why Zhu Xi insisted on "self-cultivation of virtue" across four dimensions: the ontological logic of his virtue-ethical system, the practica...