程朱"聖賢氣象"與《大學》八條目踐履次第研究 

——兼論錢穆《朱子新學案》的實學重構 

A Study of Cheng-Zhu "Sage-Like Demeanor" and the Practical Sequence of the Eight Items in the Great Learning: With a Discussion on Qian Mu's Reconstruction of Practical Learning in New Studies on Zhu Xi 

"聖賢氣象"（shengxian qixiang，sage-like demeanor）是宋明理學（Song-Ming lixue，Neo-Confucianism of the Song and Ming dynasties）的核心範疇，指道德主體經由長期踐履工夫，充養於內而流形於外的整體人格風範。 

Shengxian qixiang (聖賢氣象, sage-like demeanor) is a core category of Song-Ming lixue (宋明理學, Neo-Confucianism), referring to the integrated personal bearing that a moral subject cultivates internally and manifests externally through long-term practical self-cultivation.

【術語注釋 / Term Notes】 

聖賢氣象（shengxian qixiang，sage-like demeanor）：宋明理學核心範疇，指道德主體經長期踐履工夫，充養於內而流形於外的整體人格風範，是天理流行的人格化呈現。 

Shengxian qixiang (聖賢氣象, sage-like demeanor): A core category of Song-Ming Neo-Confucianism, referring to the integrated personal bearing that a moral subject cultivates internally and manifests externally through long-term practical self-cultivation; it is the personalized manifestation of the flowing Heavenly Principle. 

宋明理學（Song-Ming lixue，Neo-Confucianism）：中國宋代至明代的儒家哲學思潮，以天理為核心，強調格物窮理、居敬存養，代表人物有二程、朱熹、陸九淵、王陽明等。 

Song-Ming lixue (宋明理學, Neo-Confucianism): The Confucian philosophical movement from the Song to Ming dynasties, centered on Heavenly Principle, emphasizing the investigation of things to exhaust principle and abiding in reverence to preserve the mind; key figures include the Cheng brothers, Zhu Xi, Lu Jiuyuan, and Wang Yangming. 

北宋二程（the Cheng brothers）首次將"聖賢氣象"標舉為為學旨歸，南宋朱熹、呂祖謙合編《近思錄》（Jinsilu，Reflections on Things at Hand）專設"聖賢氣象"卷，且以《大學》（Daxue，the Great Learning）八條目（batiaomu，the eight items）為成聖成賢的完整踐履次第（jianlü cidi，practical sequence of cultivation），構建了從窮理（qiongli，exhausting Principle）存心到平治天下的下學上達（xiaxue shangda，learning from below and reaching upward）路徑。 

The Cheng brothers of the Northern Song first elevated sage-like demeanor as the ultimate aim of learning. In the Southern Song, Zhu Xi and Lü Zuqian co-edited the Jinsilu (近思錄, Reflections on Things at Hand), dedicating a special chapter to "sage-like demeanor." They adopted the batiaomu (八條目, eight items) of the Daxue (大學, the Great Learning) as the complete jianlü cidi (踐履次第, practical sequence of cultivation) for becoming a sage, constructing a path of xiaxue shangda (下學上達, learning from below and reaching upward) from qiongli (窮理, exhausting Principle) and preserving the mind to bringing peace to the world. 

【術語注釋 / Term Notes】 

八條目（batiaomu，the eight items）：《大學》提出的道德修養與政治實踐的八個步驟，即格物、致知、誠意、正心、修身、齊家、治國、平天下，構成由內聖到外王的完整踐履次第。 

Batiaomu (八條目, the eight items): The eight steps of moral cultivation and political practice proposed in the Great Learning—investigating things, extending knowledge, making intentions sincere, rectifying the mind, cultivating the self, regulating the family, governing the state, and bringing peace to the world—constituting the complete practical sequence from inner sagehood to outer kingship. 

下學上達（xiaxue shangda，learning from below and reaching upward）：儒家修養方法論，指從日常人倫的具體事務入手，循序漸進，逐步上達於對天理的整體體悟。 

Xiaxue shangda (下學上達, learning from below and reaching upward): A Confucian cultivation methodology, meaning starting from concrete daily human relations and proceeding gradually to reach a comprehensive realization of Heavenly Principle. 

窮理（qiongli，exhausting Principle）：程朱格物工夫的核心，即通過接觸具體事物，窮究其中蘊含的天理，積累既久則豁然貫通。 

Qiongli (窮理, exhausting Principle): The core of the Cheng-Zhu practice of investigating things, meaning to thoroughly study the Heavenly Principle contained in concrete things, leading to sudden comprehensive understanding after long accumulation. 

近代錢穆在《朱子新學案》（Zhuzi Xin Xue'an，New Studies on Zhu Xi）中摒棄後世對聖賢氣象的玄虛化解讀，重構了程朱聖賢學的實學（shixue，practical learning）品格：強調聖賢非生知安行，必由實地工夫積累而成；氣象並非懸空體悟，而是德行踐履的自然外化。 

In modern times, Qian Mu, in his Zhuzi Xin Xue'an (朱子新學案, New Studies on Zhu Xi), rejected later metaphysical interpretations of sage-like demeanor and reconstructed the shixue (實學, practical learning) character of Cheng-Zhu sage scholarship: he emphasized that sages are not born with innate knowledge and effortless action, but must achieve their status through accumulated concrete practice; demeanor is not an empty mystical realization, but the natural externalization of virtuous conduct. 

【術語注釋 / Term Notes】 

實學（shixue，practical learning）：強調經世致用、實地踐履的儒學傳統，反對空談心性、懸空體悟。錢穆以此重構朱子學，強調聖賢氣象是實修工夫的自然外化。 

Shixue (實學, practical learning): A Confucian tradition emphasizing statecraft application and concrete practice, opposing empty discussion of mind-nature and detached spiritual realization. Qian Mu used this to reconstruct Zhu Xi's learning, emphasizing that sage-like demeanor is the natural externalization of concrete cultivation practice. 

本文採用原典典讀法、學案分析法、倫理闡釋法，梳理二程、朱熹的經典論述，結合錢穆的學術詮解，逐層剖析格物致知（gewu zhizhi，investigating things and extending knowledge）、誠意正心（chengyi zhengxin，making intentions sincere and rectifying the mind）、修身齊家（xiushen qijia，cultivating the self and regulating the family）、治國理政、全球治理平天下（zhiguo ping tianxia，governing the state and bringing peace to the world）的進德修業邏輯，揭示聖賢氣象從初步養成、分層拓展到終極圓融的演進機制。 

Employing close reading of primary texts, case-study analysis of scholarly traditions, and ethical interpretation, this paper examines the classical discussions of the Cheng brothers and Zhu Xi, integrates Qian Mu's scholarly interpretations, and analyzes layer by layer the logic of moral cultivation and practical achievement from gewu zhizhi (格物致知, investigating things and extending knowledge), chengyi zhengxin (誠意正心, making intentions sincere and rectifying the mind), xiushen qijia (修身齊家, cultivating the self and regulating the family), governing the state, to zhiguo ping tianxia (治國平天下, governing the state and bringing peace to the world) as global governance. It reveals the evolutionary mechanism of sage-like demeanor from initial formation, through staged expansion, to ultimate consummation. 

【術語注釋 / Term Notes】 

格物致知（gewu zhizhi，investigating things and extending knowledge）：《大學》八條目之首，指通過接觸具體事物窮究天理，推極自己的認知，是入聖的始基工夫。 

Gewu zhizhi (格物致知, investigating things and extending knowledge): The first of the eight items in the Great Learning, referring to exhausting Heavenly Principle through engaging concrete things and extending one's knowledge; it is the foundational practice for entering sagehood. 

誠意正心（chengyi zhengxin，making intentions sincere and rectifying the mind）：內聖工夫的核心樞紐，指通過慎獨讓心念真實無妄，通過居敬去除情緒偏蔽，將外在天理內化為真實道德信念。 

Chengyi zhengxin (誠意正心, making intentions sincere and rectifying the mind): The core hub of inner sagehood practice, referring to making the mind's intentions authentic through vigilance in solitude and removing emotional biases through abiding in reverence, internalizing external Heavenly Principle into genuine moral conviction. 

修身齊家（xiushen qijia，cultivating the self and regulating the family）：內聖向外王的轉接樞紐，指將內在道德修養落實為日常言行，並在家庭中踐行孝悌慈讓，是外王事業的起點。 

Xiushen qijia (修身齊家, cultivating the self and regulating the family): The transitional hub from inner sagehood to outer kingship, referring to embodying internal moral cultivation in daily conduct and practicing filial piety, fraternal respect, and kindness in the family; it is the starting point of outer kingly enterprise. 

治國平天下（zhiguo ping tianxia，governing the state and bringing peace to the world）：外王工夫的終極展開，指以仁心仁政治理國家，以絜矩之道協和萬邦，最終達到天下萬物各得其分的和諧境界。 

Zhiguo ping tianxia (治國平天下, governing the state and bringing peace to the world): The ultimate unfolding of outer kingly practice, referring to governing the state with benevolent heart and governance, and harmonizing all nations through the carpenter's-square way, ultimately reaching the harmonious state where all things under heaven attain their proper place. 

研究認為：程朱以八條目為階梯，搭建了內聖—外王（nei sheng wai wang，inner sagehood and outer kingship）—境界貫通的修養體系；聖賢氣象的本質是天理（tianli，Heavenly Principle）流行的人格化呈現，成就氣象的關鍵在於"必以忠信為主，以敬（jing，reverence）為務，身體力行，日積月累"；這一理論不僅是傳統儒家道德哲學的精華，更能為當代公民道德建設、全球治理倫理構建提供重要思想資源。 

This study argues that the Cheng-Zhu school, using the eight items as steps, constructed a cultivation system that integrates nei sheng wai wang (內聖外王, inner sagehood and outer kingship) and spiritual attainment. The essence of sage-like demeanor is the personalized manifestation of the flowing tianli (天理, Heavenly Principle); the key to achieving such demeanor lies in "taking loyalty and trustworthiness as the foundation, making jing (敬, reverence) the task, practicing personally, and accumulating day by day." This theory is not only the essence of traditional Confucian moral philosophy, but also provides important intellectual resources for contemporary civic moral construction and the ethical framework of global governance. 

【術語注釋 / Term Notes】 

內聖外王（nei sheng wai wang，inner sagehood and outer kingship）：儒家修養的核心結構，指通過內在道德修養成就聖賢品格（內聖），並將其推廣於外以齊家治國平天下（外王）。 

Nei sheng wai wang (內聖外王, inner sagehood and outer kingship): The core structure of Confucian cultivation, referring to achieving sage character through internal moral cultivation (inner sagehood) and extending it outward to regulate the family, govern the state, and bring peace to the world (outer kingship). 

天理（tianli，Heavenly Principle）：程朱理學的核心本體範疇，指宇宙的根本法則與道德的終極依據，既是自然萬物的規律，也是人倫道德的準則。 

Tianli (天理, Heavenly Principle): The core ontological category of Cheng-Zhu Neo-Confucianism, referring to the fundamental law of the universe and the ultimate ground of morality; it is both the principle of natural things and the norm of human relations. 

敬（jing，reverence）：程朱涵養工夫的核心，指內心的敬畏、收束與專一，用以把持心神、存養天理，與窮理相互夾持。 

Jing (敬, reverence): The core of Cheng-Zhu cultivation practice, referring to inner awe, concentration, and singleness of mind, used to hold the mind and preserve Heavenly Principle, complementing the exhaustion of Principle. 

引言 

Introduction 

1.1 研究背景 

1.1 Research Background 

"聖賢氣象"的理論溯源，可上溯至先秦儒家對聖賢人格的品鑒，如《論語》（Lunyu，the Analects）中孔子言說志的境界差異、《孟子》（Mengzi，the Mencius）對"浩然之氣"（haoran zhi qi，the flood-like vital energy）的闡述。但將其轉化為明確的道德修養命題，並系統論述成就路徑的，實則始於北宋理學開創者程顥、程頤。 

The theoretical origins of "sage-like demeanor" can be traced back to pre-Qin Confucian appraisals of sage personality, such as Confucius's discussion of differing levels of aspiration in the Lunyu (論語, the Analects), and Mencius's exposition of haoran zhi qi (浩然之氣, the flood-like vital energy) in the Mengzi (孟子, the Mencius). However, it was the founders of Northern Song Neo-Confucianism, Cheng Hao and Cheng Yi, who transformed this into an explicit proposition of moral cultivation and systematically articulated the path to its achievement. 

【術語注釋 / Term Notes】 

浩然之氣（haoran zhi qi，the flood-like vital energy）：孟子提出的道德精神概念，指通過集義養氣所達到的至大至剛、充塞天地的道德精神境界，是儒家道德力量的形象化表達。 

Haoran zhi qi (浩然之氣, the flood-like vital energy): A moral-spiritual concept proposed by Mencius, referring to the supremely great and firm moral spiritual state that fills heaven and earth, achieved through accumulating righteousness and nourishing one's vital energy; it is an imagistic expression of Confucian moral power. 

二程以學聖為根本志向，將"觀聖賢氣象"作為學者入道的重要門徑，在《二程遺書》（Ercheng Yishu，Surviving Works of the Cheng Brothers）中多次形容聖賢氣度，如"仲尼，天地也；顏子，和風慶雲也；孟子，泰山岩岩之氣象也"，直觀揭示不同修養階位的人格特質。 

The Cheng brothers took learning to become sages as their fundamental aspiration, and regarded "observing sage-like demeanor" as an important gateway for scholars to enter the Way. In the Ercheng Yishu (二程遺書, Surviving Works of the Cheng Brothers), they repeatedly described the bearing of sages—for instance, "Zhongni [Confucius] is like heaven and earth; Yanzi [Yan Hui] is like gentle breezes and auspicious clouds; Mencius has the imposing demeanor of Mount Tai"—directly revealing the personal characteristics of different stages of cultivation. 

南宋朱熹接續二程道統（daotong，lineage of the Way），與呂祖謙編纂《近思錄》，特設"聖賢氣象"卷，摘錄二程、謝良佐、呂大臨等理學家的相關語錄，作為學者體悟聖賢人格、確立成聖志向的入門文本。 

Zhu Xi of the Southern Song inherited the daotong (道統, lineage of the Way) from the Cheng brothers. Together with Lü Zuqian, he compiled the Jinsilu, dedicating a special chapter to "sage-like demeanor" that excerpts relevant sayings of Neo-Confucians including the Cheng brothers, Xie Liangzuo, and Lü Dalin, serving as an introductory text for scholars to comprehend sage personality and establish the aspiration to become sages. 

【術語注釋 / Term Notes】 

道統（daotong，lineage of the Way）：儒家關於聖人之道傳承譜系的概念，由韓愈首倡，朱熹系統化，指從堯舜禹湯文武周公到孔孟，再到周敦頤、二程、朱熹的儒家核心精神傳承脈絡。 

Daotong (道統, lineage of the Way): A Confucian concept concerning the transmission lineage of the sage's Way, first proposed by Han Yu and systematized by Zhu Xi, referring to the transmission of Confucian core spirituality from Yao, Shun, Yu, Tang, Wen, Wu, and the Duke of Zhou to Confucius and Mencius, and then to Zhou Dunyi, the Cheng brothers, and Zhu Xi. 

同時，朱熹重新註解《大學》，補撰《格物補傳》（Gewu Zhuan，Supplementary Treatise on the Investigation of Things），將格物致知、誠意正心、修身齊家、治國平天下的八條目，系統整合為循序漸進、由內及外、下學上達的完整聖學工夫鏈條，彌補了二程對踐履次第論述相對零散的缺陷。 

At the same time, Zhu Xi re-annotated the Great Learning and composed the Supplementary Treatise on the Investigation of Things, systematically integrating the eight items—investigating things and extending knowledge, making intentions sincere and rectifying the mind, cultivating the self and regulating the family, governing the state and bringing peace to the world—into a complete chain of sage learning that proceeds gradually, from inner to outer, and from learning below to reaching upward. This remedied the relative fragmentation in the Cheng brothers' discussions of the practical sequence. 

近現代以來，學界對程朱理學的研究多側重心性論、天理觀，對"聖賢氣象"的考察也常停留在審美式境界體悟層面，較少將其與《大學》八條目踐履次第深度綁定，忽視了程朱聖賢學的實學品格。 

In modern and contemporary scholarship, studies of Cheng-Zhu Neo-Confucianism have largely focused on the theory of mind-nature and the concept of Heavenly Principle. Examinations of "sage-like demeanor" have often remained at the level of aesthetic appreciation of spiritual states, rarely deeply binding it to the practical sequence of the eight items in the Great Learning, thereby neglecting the practical-learning character of Cheng-Zhu sage scholarship. 

錢穆在《朱子新學案》中獨闢蹊徑，從"實做至誠"的視角重構朱子學體系，尖銳批評後世將聖賢氣象誤解為"懸空頓悟、神秘體驗"的偏誤，反覆強調：程朱所言聖賢，不是天生神人，乃是實地修養積累而至；聖賢氣象，不是空想揣摩的玄妙知覺，而是格物、誠意、修身、治事的工夫純熟後，天理自然流露出的待人接物的真實氣度。 

Qian Mu took a distinctive approach in New Studies on Zhu Xi, reconstructing Zhu Xi's philosophical system from the perspective of "genuine practice and utmost sincerity." He sharply criticized later misunderstandings that treated sage-like demeanor as "empty sudden enlightenment and mystical experience," repeatedly emphasizing: the sages of whom the Cheng-Zhu school spoke were not divine beings born as such, but ordinary people who achieved their status through accumulated concrete cultivation; sage-like demeanor is not an imagined mystical perception, but the authentic bearing in dealing with people and affairs that naturally flows from Heavenly Principle after the practices of investigating things, making intentions sincere, cultivating the self, and handling affairs have become perfected. 

錢穆的學案研究，為重新理解聖賢氣象與踐履次第的關聯，提供了關鍵的學術錨點。 

Qian Mu's case-study scholarship provides a crucial academic anchor for re-understanding the relationship between sage-like demeanor and the practical sequence of cultivation. 

1.2 問題提出 

1.2 Research Questions 

基於程朱原典與錢穆的學術論斷，本文聚焦三大核心問題展開研究： 

Based on the primary texts of the Cheng-Zhu school and Qian Mu's scholarly arguments, this paper focuses on three core research questions: 

第一，理學定義之辨：在二程、朱熹的理學體系中，"聖賢氣象"的精準內涵是什麼？區別於先秦儒家的聖賢人格說，其理論特質與思想底色何在？錢穆《朱子新學案》如何修正、完善後世對這一範疇的虛化誤解？ 

First, the definitional debate within Neo-Confucianism: What is the precise meaning of "sage-like demeanor" in the philosophical systems of the Cheng brothers and Zhu Xi? In contrast to the pre-Qin Confucian theory of sage personality, what are its theoretical characteristics and intellectual foundations? How does Qian Mu's New Studies on Zhu Xi correct and refine later vacuous misunderstandings of this category? 

第二，成就路徑之析：程朱將《大學》八條目作為學為聖賢的進業階梯，八條目的內在邏輯是什麼？從格物致知的窮理始基，到平天下的終極實踐，每一層工夫如何涵養德性、拓展格局，逐步養成聖賢氣象？ 

Second, analysis of the path to achievement: The Cheng-Zhu school takes the eight items of the Great Learning as the ascending steps for learning to become a sage. What is the internal logic of these eight items? From the foundational investigation of principle in investigating things and extending knowledge, to the ultimate practice of bringing peace to the world, how does each layer of practice cultivate virtue, expand one's horizon, and gradually develop sage-like demeanor? 

第三，當代價值之探：在現代社會，程朱的聖賢修養次第是否具有合理性？其對當代個人道德養成、國家治理倫理、全球共生秩序構建，有哪些可資借鑒的思想資源？ 

Third, exploration of contemporary value: In modern society, does the Cheng-Zhu sequence of sage cultivation retain rationality? What intellectual resources can it offer for contemporary personal moral formation, the ethics of state governance, and the construction of a global symbiotic order? 

1.3 文獻綜述 

1.3 Literature Review 

1.3.1 古代程朱原典文獻 

1.3.1 Ancient Primary Texts of the Cheng-Zhu School 

二程《河南程氏遺書》首次提出"聖賢氣象"概念，以形象化比喻區分孔子、顏淵、孟子的境界差異，同時初步闡述了"格物窮理""敬義夾持"的修養方法，為後續理論構建奠定基礎。 

The Cheng brothers' Henan Chengshi Yishu (Henan Surviving Works of the Cheng Family) first proposed the concept of "sage-like demeanor," using vivid metaphors to distinguish the differing spiritual levels of Confucius, Yan Hui, and Mencius. At the same time, it preliminarily articulated the cultivation methods of "investigating things to exhaust principle" and "reverence and righteousness supporting each other," laying the foundation for subsequent theoretical construction. 

朱熹、呂祖謙《近思錄·聖賢氣象》卷，系統輯錄北宋理學家的相關言論，確立了"觀聖賢氣象"的為學宗旨；朱熹《四書章句集注》（Sishu Zhangju Jizhu，Collected Commentaries on the Four Books）重新詮釋《大學》次第，《格物補傳》明確了"積習貫通"的認知邏輯；《朱子語類》（Zhuzi Yulei，Classified Conversations of Master Zhu）中大量師生問答，進一步細化了八條目的實踐要領，辨析了顏淵、曾參、曾晳等聖賢的氣象差異，反覆批評"只揣摩氣象而不做實修工夫"的不實學風。 

The "Sage-Like Demeanor" chapter of Zhu Xi and Lü Zuqian's Jinsilu systematically compiled relevant statements of Northern Song Neo-Confucians, establishing the scholarly aim of "observing sage-like demeanor." Zhu Xi's Sishu Zhangju Jizhu (四書章句集注, Collected Commentaries on the Four Books) reinterpreted the sequence of the Great Learning, and the Supplementary Treatise on the Investigation of Things clarified the cognitive logic of "accumulated practice leading to comprehensive understanding." The extensive teacher-student dialogues in Zhuzi Yulei (朱子語類, Classified Conversations of Master Zhu) further refined the practical essentials of the eight items, analyzed the differences in demeanor among sages such as Yan Hui, Zeng Shen, and Zeng Xi, and repeatedly criticized the impractical scholarly tendency of "merely contemplating demeanor without engaging in concrete cultivation." 

1.3.2 近現代學術研究 

1.3.2 Modern and Contemporary Scholarship 

現代新儒家學者多從心性境界角度闡釋聖賢氣象：馮友蘭《新原人》（Xin Yuanren，新原人，A New Treatise on the Nature of Man）將人格境界分為自然、功利、道德、天地四層，把聖賢氣象歸為天地境界的外在表現；牟宗三《心體與性體》（Xinti yu Xingti，心體與性體，Substance of Mind and Substance of Nature）認為，程朱以"性即理"（xing ji li，性即理，nature is principle）為核心，聖賢氣象是天理通體流行的呈現，但將程朱踐履工夫視為"漸教"，相對忽視其實學價值。 

Modern New Confucian scholars have largely interpreted sage-like demeanor from the perspective of mind-nature spiritual states: Feng Youlan's Xin Yuanren (新原人, A New Treatise on the Nature of Man) divided personal spiritual states into four levels—natural, utilitarian, moral, and transcendent—and classified sage-like demeanor as the external manifestation of the transcendent level. Mou Zongsan's Xinti yu Xingti (心體與性體, Substance of Mind and Substance of Nature) argued that the Cheng-Zhu school, centered on xing ji li (性即理, nature is principle), presents sage-like demeanor as the manifestation of Heavenly Principle flowing throughout the whole person, but regarded Cheng-Zhu practical cultivation as "gradual teaching," relatively neglecting its practical-learning value. 

近年來，國內學界逐漸重視聖賢氣象的實踐維度：陳來《宋明理學》指出，聖賢氣象是理學家道德理想的審美化表達，與日常修養工夫緊密關聯；李景林《〈近思錄〉"聖賢氣象"篇的教化意義》提出，"聖賢氣象"是理學的教化宗旨，引導學者在日用人倫中踐履聖賢之道。 

In recent years, domestic scholarship has gradually emphasized the practical dimension of sage-like demeanor: Chen Lai's Song-Ming Lixue (宋明理學, Song-Ming Neo-Confucianism) points out that sage-like demeanor is the aesthetic expression of Neo-Confucians' moral ideals, closely connected to daily cultivation practice. Li Jinglin's "The Pedagogical Significance of the 'Sage-Like Demeanor' Chapter in the Jinsilu" proposes that "sage-like demeanor" is the pedagogical aim of Neo-Confucianism, guiding scholars to practice the way of sages in daily human relations. 

但現有研究存在明顯不足：一是割裂了聖賢氣象與《大學》八目的內在關聯，缺乏對工夫—境界完整邏輯的梳理；二是忽視錢穆朱子學研究的獨特價值，未能從"實學踐履"角度糾正以往的虛化解讀；三是較少將傳統平天下思想與現代全球治理倫理開展跨時空對話。 

However, existing research has clear shortcomings: first, it severed the internal connection between sage-like demeanor and the eight items of the Great Learning, lacking a systematic梳理 of the complete logic of practice and spiritual state; second, it neglected the unique value of Qian Mu's Zhu Xi scholarship, failing to correct previous vacuous interpretations from the perspective of "practical learning and concrete practice"; third, it rarely engaged in cross-temporal dialogue between the traditional ideal of bringing peace to the world and modern global governance ethics. 

1.3.3 錢穆《朱子新學案》的研究視角 

1.3.3 Qian Mu's Research Perspective in New Studies on Zhu Xi 

錢穆在《朱子新學案》中突破此前心性哲學的研究框架，以"踐履實學"為核心重構朱子學。他明確指出："朱子言聖賢，不謂其有天生之異，只在日用間時時存得天理，行得天理，積累純熟，便自能顯出這般氣象"；又批評後世學者"不肯一味實地用工，卻將聖賢氣象懸空揣摩，想象出一種玄妙模樣，與朱子原典全然相悖"。 

In New Studies on Zhu Xi, Qian Mu broke through the previous research framework of mind-nature philosophy, reconstructing Zhu Xi's learning with "practical learning through concrete practice" at its core. He explicitly stated: "When Zhu Xi speaks of sages, he does not claim they have innate differences; rather, in daily life they constantly preserve Heavenly Principle and act in accordance with it, and through accumulated practice reaching perfection, they naturally manifest such demeanor." He also criticized later scholars who "refuse to engage in solid concrete practice, but instead contemplate sage-like demeanor in the abstract, imagining some mystical appearance that is entirely contrary to Zhu Xi's original texts." 

錢穆的研究，着重梳理了八條目與聖賢氣象的對應邏輯：格物致知是"知聖"，誠意正心是"存聖"，修身齊家是"行聖"，治國平天下是"推聖"，從認知、存養到實踐，形成完整的養成鏈條。這一視角，為本文開展系統研究提供了關鍵的學術指引。 

Qian Mu's research focused on mapping the corresponding logic between the eight items and sage-like demeanor: investigating things and extending knowledge is "knowing sagehood," making intentions sincere and rectifying the mind is "preserving sagehood," cultivating the self and regulating the family is "practicing sagehood," and governing the state and bringing peace to the world is "extending sagehood"—forming a complete chain of development from cognition, through preservation, to practice. This perspective provides crucial scholarly guidance for the systematic research in this paper. 

1.4 研究方法與研究意義 

1.4 Research Methods and Significance 

1.4.1 研究方法 

1.4.1 Research Methods 

第一，原典讀法：以《二程遺書》《近思錄》《四書章句集注》《朱子語類》等程朱原典為核心依據，同時參照黃榦《徽州朱文公祠堂記》等宋人文集，嚴格核對引文出處，確保文本解讀的準確性。

 First, close reading of primary texts: Taking the Cheng-Zhu primary texts—including the Surviving Works of the Cheng Brothers, Reflections on Things at Hand, Collected Commentaries on the Four Books, and Classified Conversations of Master Zhu—as core sources, while also consulting Song dynasty literary collections such as Huang Gan's "Record of the Ancestral Hall of Lord Zhu Wen of Huizhou," to rigorously verify citation sources and ensure textual accuracy.

 第二，學案分析法：以錢穆《朱子新學案》的實學論述為統領，梳理程朱理學的道統脈絡、工夫次第，辨析不同聖賢的氣象差異，還原理學"以學成聖"的實踐邏輯。 

Second, case-study analysis of scholarly traditions: Taking Qian Mu's practical-learning arguments in New Studies on Zhu Xi as the guiding framework, this paper traces the lineage of the Way and the sequence of cultivation practices in Cheng-Zhu Neo-Confucianism, analyzes the differences in demeanor among various sages, and reconstructs the practical logic of "becoming a sage through learning" in Neo-Confucianism. 

第三，倫理闡釋法：將傳統儒家的道德範疇與現代社會倫理結合，把"平天下"的傳統治理思想，轉化為當代全球治理倫理，挖掘聖賢人格風範在現代公共生活中的價值。 

Third, ethical interpretation: Combining traditional Confucian moral categories with modern social ethics, this paper transforms the traditional governance ideal of "bringing peace to the world" into contemporary global governance ethics, exploring the value of sage-like personal bearing in modern public life. 

1.4.2 研究意義 

1.4.2 Research Significance 

理論意義：系統打通"聖賢氣象"與《大學》八條目踐履次第的內在關聯，糾正以往研究偏重境界體悟、忽視實做工夫的偏誤；以錢穆的學案研究為中介，重新建構程朱下學上達、內外兼修、聖聖合一的聖賢學理論體系，豐富宋明理學的實踐維度研究。 

Theoretical significance: This paper systematically establishes the internal connection between "sage-like demeanor" and the practical sequence of the eight items in the Great Learning, correcting the bias in previous research that emphasized spiritual realization while neglecting concrete practice. Using Qian Mu's case-study scholarship as a medium, it reconstructs the Cheng-Zhu theoretical system of sage learning—learning from below and reaching upward, cultivating both inner and outer, and uniting sage with sage—thereby enriching research on the practical dimension of Song-Ming Neo-Confucianism. 

現實意義：程朱主張"以聖人為的"，強調道德修養從日常小事做起、循序漸進，這為當代公民道德教育、個人品格提升提供了可操作的實踐路徑；其"萬物一體之仁"（wanwu yiti zhi ren，the benevolence of all things as one body）、"絜矩之道"（xieju zhi dao，the way of measuring with the carpenter's square）的思想，與人類命運共同體理念高度契合，能夠為全球治理體系建設提供仁道、包容、共贏的傳統倫理資源。 

Practical significance: The Cheng-Zhu school advocated "taking the sage as the goal," emphasizing that moral cultivation begins with small daily matters and proceeds gradually. This provides an operable practical path for contemporary civic moral education and personal character development. Its ideas of wanwu yiti zhi ren (萬物一體之仁, the benevolence of all things as one body) and xieju zhi dao (絜矩之道, the way of measuring with the carpenter's square) align closely with the concept of a community with a shared future for humanity, providing traditional ethical resources of benevolence, inclusiveness, and mutual benefit for the construction of the global governance system. 

【術語注釋 / Term Notes】 

萬物一體（wanwu yiti，all things as one body）：儒家仁學的核心境界，指超越自我與他者的界限，以天地萬物為一體的仁愛情懷，是程朱"民胞物與"精神的哲學表達。 

Wanwu yiti (萬物一體, all things as one body): The core realm of Confucian benevolence, referring to the loving concern that transcends the boundary between self and other and regards heaven, earth, and all things as one body; it is the philosophical expression of the Cheng-Zhu spirit of "regarding the people as compatriots and things as companions." 

絜矩之道（xieju zhi dao，the way of measuring with the carpenter's square）：《大學》平天下的核心倫理，指以自身為尺度，推己及人，換位思考，公心處事，使天下之人各得其分。 

Xieju zhi dao (絜矩之道, the way of measuring with the carpenter's square): The core ethics of bringing peace to the world in the Great Learning, referring to using oneself as the measure, extending oneself to others, empathizing, and acting with impartiality, so that all people under heaven attain their proper place. 

一、核心概念界定：程朱理學視域下的"聖賢氣象" 

I. Definition of the Core Concept: "Sage-Like Demeanor" in the Horizon of Cheng-Zhu Neo-Confucianism 

"聖賢氣象"並非單一的理論概念，而是程朱理學道德修養工夫、天理認知境界與人格風範的統一體。要明晰其定義與成就路徑，需先溯源其理論流變，解析《近思錄》的編輯意圖，再結合錢穆的詮解，把握其實學本質。 

"Sage-like demeanor" is not a single theoretical concept, but a unity of the practical cultivation of moral self-cultivation, the cognitive state of Heavenly Principle, and personal bearing in Cheng-Zhu Neo-Confucianism. To clarify its definition and the path to its achievement, one must first trace its theoretical evolution, analyze the editorial intent of the Jinsilu, and then, integrating Qian Mu's interpretations, grasp its practical-learning essence. 

1.1 "聖賢氣象"的理學溯源與道統底色 

1.1 Neo-Confucian Origins and the Foundation of the Lineage of the Way 

"氣象"一詞，原指自然界的景色、氣態，魏晉後用於形容人的儀容、氣度、胸襟。北宋二程首次將其引入理學，用於描述聖賢人格的整體特質，將此前抽象的道德理想，轉化為可感知、可體悟、可學習的具體人格形象。 

The term qixiang (氣象, demeanor/atmosphere) originally referred to natural scenery and atmospheric states. After the Wei-Jin period, it came to describe a person's appearance, bearing, and breadth of mind. The Cheng brothers of the Northern Song first introduced it into Neo-Confucianism to describe the overall characteristics of sage personality, transforming previously abstract moral ideals into concrete personal images that could be perceived, comprehended, and learned from. 

程顥在《二程遺書》中以天地、和風慶雲、泰山岩岩為喻，分別形容孔子、顏淵、孟子的氣度，直觀展現不同修養階位的聖賢的境界差異；他進一步提出："凡看《論語》，非但欲理會文字，須要識得聖賢氣象"，將體悟聖賢氣象視為讀聖典、做修養工夫的重要門徑。 

In the Surviving Works of the Cheng Brothers, Cheng Hao used the metaphors of heaven and earth, gentle breezes and auspicious clouds, and the imposing presence of Mount Tai to describe the respective bearings of Confucius, Yan Hui, and Mencius, directly revealing the differences in spiritual attainment among sages at different cultivation stages. He further proposed: "When reading the Analects, one should not merely seek to understand the words, but must recognize the sage-like demeanor"—regarding the comprehension of sage-like demeanor as an important gateway for reading sacred texts and engaging in cultivation practice. 

朱熹完全繼承二程的這一論述，在《論語集注》中進一步發揮，解讀《論語》"吾與點也"章節時，詳細闡發曾點的氣象特質："曾點之學，蓋有以見夫人慾（renyu，human desire）盡處，天理流行，隨處充滿，無少欠闕。故其動靜之際，從容如此"，將這種"胸次悠然，與天地萬物上下同流"的氣度，視為聖賢氣象的典型表現。

 Zhu Xi fully inherited this discussion from the Cheng brothers and further developed it in his Commentaries on the Analects. In interpreting the passage "I agree with Dian [Zeng Xi]," he elaborated on the characteristics of Zeng Xi's demeanor: "Zeng Xi's learning evidently reached the point where renyu (人慾, human desire) is exhausted and Heavenly Principle flows everywhere, pervading all things without the slightest deficiency. Thus in his movement and stillness, he is so at ease." He regarded this kind of bearing—"with a mind at ease, flowing above and below with heaven, earth, and the myriad things"—as the quintessential manifestation of sage-like demeanor.

 【術語注釋 / Term Notes】

 人慾（renyu，human desire）：程朱理學中與天理相對的概念，指超出正當需求的私慾、偏情，是道德修養需要去除的對象；"存天理，滅人慾"是程朱修養論的核心綱領。

 Renyu (人慾, human desire): In Cheng-Zhu Neo-Confucianism, the concept opposed to Heavenly Principle, referring to selfish desires and partial emotions that exceed legitimate needs, which moral cultivation must eliminate; "preserving Heavenly Principle and extinguishing human desire" is the core program of Cheng-Zhu cultivation theory.

 在道統譜繫上，朱熹與弟子黃榦構建了完整的聖學傳承脈絡：堯、舜、湯、文、武、周公行天理於天下，孔子、孟子講明天理於世，周敦頤、二程、張載接續道統，朱熹本人則集理學之大成。

 In the genealogy of the lineage of the Way, Zhu Xi and his disciple Huang Gan constructed a complete tradition of sage learning: Yao, Shun, Tang, Wen, Wu, and the Duke of Zhou practiced Heavenly Principle throughout the world; Confucius and Mencius clarified Heavenly Principle for the world; Zhou Dunyi, the Cheng brothers, and Zhang Dai continued the lineage; and Zhu Xi himself synthesized the great achievements of Neo-Confucianism.

 《近思錄·聖賢氣象》卷收錄的人物，基本都在這一道統譜系內，這意味着：程朱所言聖賢氣象，不是泛指古代傑出人物的風度，而是指踐行天理、傳承道統的儒者的專屬人格風範，底色是天理的流行，核心是仁道的呈現。

 The figures included in the "Sage-Like Demeanor" chapter of the Jinsilu are essentially all within this lineage of the Way. This means that the sage-like demeanor of which the Cheng-Zhu school speaks does not refer generally to the bearing of outstanding ancient figures, but specifically to the personal bearing of Confucians who practice Heavenly Principle and transmit the lineage of the Way—its foundation is the flowing of Heavenly Principle, and its core is the manifestation of the way of benevolence.

 1.2 《近思錄》"聖賢氣象"卷的編輯意圖

 1.2 Editorial Intent of the "Sage-Like Demeanor" Chapter in the Jinsilu

 淳熙二年（1175），朱熹與呂祖謙合編《近思錄》，摘取北宋周敦頤、二程、張載四家的語錄，分十四門編排。末卷"聖賢氣象"，收錄語錄二十六條，這一編排體例體現了朱熹深刻的學術用意：

 In the second year of the Chunxi reign (1175), Zhu Xi and Lü Zuqian co-edited the Jinsilu, selecting sayings from four Northern Song masters—Zhou Dunyi, the Cheng brothers, and Zhang Zai—and organizing them into fourteen categories. The final chapter, "Sage-Like Demeanor," contains twenty-six sayings. This organizational structure reflects Zhu Xi's profound scholarly intent: 

第一，明示為學宗旨：理學的終極目標，不是研習文字、考辨制度，而是學為聖賢。將"聖賢氣象"置於全書末尾，作為總結性內容，明確指示學者：讀《近思錄》、修聖賢工夫，最終要以聖賢為模範，變化氣質，養成聖賢般的人格氣度。 

First, to make explicit the aim of learning: The ultimate goal of Neo-Confucianism is not the study of texts or the examination of institutions, but learning to become a sage. Placing "sage-like demeanor" at the end of the book as a concluding section clearly instructs scholars: in reading the Jinsilu and practicing sage cultivation, one must ultimately take sages as models, transform one's physical and psychological constitution (qizhi, 氣質), and develop a sage-like personal bearing. 

第二，提供體悟標桿：書中收錄了程氏師徒對堯、舜、孔子、顏淵、孟子等聖賢的品評，用生動、形象的語言描繪聖賢的德業、學識、志趣、襟懷，將抽象的天理境界，轉化為具體可感的人格樣本，方便學者對比、揣摩、學習。 

Second, to provide benchmarks for comprehension: The book includes the Cheng brothers' and their disciples' evaluations of sages such as Yao, Shun, Confucius, Yan Hui, and Mencius, using vivid and figurative language to depict their virtuous achievements, learning, aspirations, and breadth of mind. This transforms the abstract state of Heavenly Principle into concrete and perceptible personal examples, facilitating comparison, contemplation, and learning by scholars. 

第三，強調下學上達：《近思錄》此前諸卷，分述格物、誠意、治家、治國等實踐工夫，末卷收束於聖賢氣象，意在說明：聖賢氣象絕非懸空體悟可得，而是日常踐履工夫的必然結果；學者只需循序漸進做實修工夫，積累日久，自然能趨近聖賢境界。 

Third, to emphasize learning from below and reaching upward: The preceding chapters of the Jinsilu discuss practical cultivation such as investigating things, making intentions sincere, regulating the family, and governing the state. The final chapter culminates in sage-like demeanor, intending to show that sage-like demeanor is by no means attainable through empty contemplation, but is the inevitable result of daily practical cultivation. Scholars need only proceed gradually with concrete practice, and through long accumulation, will naturally approach the state of sages. 

1.3 錢穆對聖賢氣象的實學詮解 

1.3 Qian Mu's Practical-Learning Interpretation of Sage-Like Demeanor 

錢穆《朱子新學案》的突出貢獻，是剝離後世附加在聖賢氣象上的玄虛色彩，還原其實學本質，提出三大核心論斷： 

The outstanding contribution of Qian Mu's New Studies on Zhu Xi is to strip away the mystical coloration that later generations attached to sage-like demeanor, restore its practical-learning essence, and propose three core arguments: 

第一，聖賢非生知，乃學以至之：錢穆強調，程朱從不認為聖賢是天生的超人，只認為他們是能時時存得天理、行得天理的普通人。朱子曾說："聖賢也是做功夫做出來底"，區別只在於聖賢能持續做工夫，不被私慾蒙蔽，不半途而廢。 

First, sages are not born with knowledge, but achieve it through learning: Qian Mu emphasized that the Cheng-Zhu school never regarded sages as superhuman beings born as such, but merely as ordinary people who could constantly preserve Heavenly Principle and act in accordance with it. Zhu Xi once said: "Sages, too, are made through cultivation practice." The only difference is that sages can sustain their practice without being obscured by selfish desires or giving up halfway. 

第二，氣象非空想，乃工夫之驗：錢穆批評後世學者"不就自己身心日常踐履上用功，卻去憑空想象聖賢如何如何，只揣摩個模樣，便自以為得"的虛妄學風。他嚴格依據朱子原典，界定聖賢氣象："只是聖賢平日一言一行、一顰一笑之間，自然流露出的一種氣度。這氣度並非有意裝做，乃是他胸中道理充足、私慾凈盡後，自然發見於外的模樣"，是道德修養純熟的外在驗證。 

Second, demeanor is not empty imagination, but the verification of practice: Qian Mu criticized the虛妄 scholarly tendency of later scholars who "do not exert themselves in daily practice of their own bodies and minds, but instead imagine in the abstract what sages are like, merely contemplating an appearance and then presuming they have attained it." Strictly based on Zhu Xi's original texts, he defined sage-like demeanor as "simply a kind of bearing that naturally manifests in the sages' daily words and deeds, their every frown and smile. This bearing is not deliberately performed, but is the appearance that naturally emerges externally after the principles in their breast are sufficient and selfish desires are completely eliminated"—the external verification of perfected moral cultivation. 

第三，觀氣象非悟入，須結合工夫：錢穆指出，程朱雖教人"觀聖賢氣象"，但絕非主張以直覺體悟的方式，憑空去悟聖賢的境界；而是要學者先做格物、誠意、修身的實功，再對照聖賢的言行氣象，反省自身的不足，以聖賢為標桿，在日用人倫中不斷磨礪自己。 

Third, observing demeanor is not entry through sudden enlightenment, but must be combined with practice: Qian Mu pointed out that although the Cheng-Zhu school taught people to "observe sage-like demeanor," it by no means advocated intuitively realizing the state of sages in the abstract. Rather, it required scholars to first engage in the concrete practice of investigating things, making intentions sincere, and cultivating the self, and then, comparing themselves with the words, deeds, and demeanor of sages, reflect on their own shortcomings, taking sages as benchmarks and constantly tempering themselves in daily human relations. 

綜合程朱原典與錢穆的學術總結，可對"聖賢氣象"下一個完整的理學定義：聖賢氣象是道德主體依據《大學》八條目，持續踐履天理、去除私慾，達到私慾凈盡、天理流行的境界後，充養於內而流露於外的整體人格風範。它包括聖賢的胸襟格局、待人接物的態度、言行舉止的氣度，以及整個人格彰顯出的道德力量。其本質是天理的人格化呈現，其成就路徑必然是循序漸進的實地踐履。 

Synthesizing the primary texts of the Cheng-Zhu school and Qian Mu's scholarly summary, a complete Neo-Confucian definition of "sage-like demeanor" can be formulated: Sage-like demeanor is the integrated personal bearing that a moral subject, following the eight items of the Great Learning, cultivates internally and manifests externally after continuously practicing Heavenly Principle and eliminating selfish desires to reach the state where selfish desires are completely purged and Heavenly Principle flows freely. It includes the sage's breadth of mind and vision, attitude in dealing with people and affairs, bearing in speech and conduct, and the moral power manifested by the whole personality. Its essence is the personalized presentation of Heavenly Principle, and the path to its achievement is necessarily gradual, concrete practice. 

二、內聖工夫：下學上達與聖賢氣象的初步養成 

II. Inner Sagehood Practice: Learning from Below, Reaching Upward, and the Initial Formation of Sage-Like Demeanor 

程朱認為，學為聖賢的第一步是修己，即向內涵養德性，這是聖賢氣象養成的基礎。《大學》八條目巾，格物致知、誠意正心屬於內聖工夫，層層推進，實現對天理的體認、存養，將外在道德規範內化為真實的道德信念，完成聖賢氣象的內斂性積澱。

 The Cheng-Zhu school held that the first step in learning to become a sage is self-cultivation, that is, cultivating virtue inwardly, which is the foundation for developing sage-like demeanor. Among the eight items of the Great Learning, investigating things and extending knowledge, and making intentions sincere and rectifying the mind belong to the practice of inner sagehood. Proceeding layer by layer, they achieve the comprehension and preservation of Heavenly Principle, internalize external moral norms into genuine moral convictions, and complete the inward accumulation of sage-like demeanor.

 2.1 格物致知：窮理入聖的始基工夫

 2.1 Investigating Things and Extending Knowledge: The Foundational Practice of Exhausting Principle to Enter Sagehood

 聖賢氣象的養成，必先明辨天理、認知義理。若連是非善惡的道理都不曾明白，誠意正心就失去了依據，道德實踐便會淪為盲目的行為。因此，程朱將格物致知定為《大學》八條目之首，作為入聖的第一工夫。

 The development of sage-like demeanor must begin with clearly distinguishing Heavenly Principle and cognizing moral principles. If one does not even understand the principles of right and wrong, good and evil, then making intentions sincere and rectifying the mind lose their basis, and moral practice degenerates into blind action. Therefore, the Cheng-Zhu school designated investigating things and extending knowledge as the first of the eight items in the Great Learning, the primary practice for entering sagehood.

 2.1.1 程頤的"漸次窮理"說

 2.1.1 Cheng Yi's Theory of "Gradually Exhausting Principle"

 程頤首次從認識論層面闡釋格物："格，至也，言窮至物理也"，將格物界定為窮盡事物的道理。他特彆強調，窮理不是一日之功，不能一蹴而就，必須採用漸進積累的方式："今日格一件，明日又格一件，積習既多，然後脫然自有貫通處"。

 Cheng Yi first explained gewu (格物, investigating things) from an epistemological perspective: "Ge means 'to reach'; it means to exhaust and reach the principle of things." He defined investigating things as exhausting the principles of things. He particularly emphasized that exhausting principle is not the work of a single day and cannot be accomplished at once, but must proceed through gradual accumulation: "Today investigate one thing, tomorrow investigate another; when accumulated practice is sufficient, then naturally there will be a point of comprehensive understanding."

 需要注意的是，程頤所說的"物理"，並非現代意義上的自然科學規律，而是人倫日用間的天理：事親的孝理、事君的忠理、交友的信理、待人的恕理，乃至灑掃應對、飲食起居的日常禮節，都是格物的對象。這一界定，明確了格物的道德實踐屬性，將認知活動直接導向道德修養。

 It should be noted that the "principles of things" of which Cheng Yi spoke are not natural scientific laws in the modern sense, but Heavenly Principle in daily human relations: the principle of filial piety in serving parents, the principle of loyalty in serving one's lord, the principle of trustworthiness in friendships, the principle of reciprocity in dealing with others, and even the daily rituals of sweeping, responding, eating, drinking, and daily living—all are objects of investigating things. This definition clarifies the moral-practical character of investigating things, directing cognitive activity straight toward moral cultivation.

 2.1.2 朱熹《格物補傳》的貫通邏輯

 2.1.2 The Logic of Comprehensive Understanding in Zhu Xi's Supplementary Treatise on the Investigation of Things

 朱熹完全贊同程頤的解讀，在《大學章句》中進一步定義："格者，至也，物猶事也。窮至事物之理，欲其極處無不到也"；"致，推極也；知，猶識也。推極吾之知識，欲其所知無不盡也"，明確了格物是窮盡事物的理，致知是推極自己的認知。

 Zhu Xi fully agreed with Cheng Yi's interpretation and further defined it in his Commentary on the Great Learning: "Ge means 'to reach'; wu means 'affairs.' To exhaust and reach the principles of things and affairs, desiring that no extreme point be left unreached." "Zhi means 'to push to the utmost'; zhi means 'knowledge.' To push my knowledge to the utmost, desiring that nothing I know be left unexhausted." This clarifies that investigating things is exhausting the principles of things, and extending knowledge is pushing one's cognition to its limit.

 鑒於《大學》原文缺失格物致知傳，朱熹補上《格物補傳》，完整構建了窮理→積累→貫通的認知邏輯：

 Given that the original text of the Great Learning lacked a commentary on investigating things and extending knowledge, Zhu Xi composed the Supplementary Treatise on the Investigation of Things, fully constructing the cognitive logic of exhausting principle → accumulation → comprehensive understanding:

 所謂致知在格物者，言欲致吾之知，在即物而窮其理也。蓋人心之靈，莫不有知，而天下之物，莫不有理。惟於理有未窮，故其知有不盡也。是以大學始教，必使學者，即凡天下之物，莫不因其已知之理，而益窮之，以求至乎其極。至於用力之久，而一旦豁然貫通焉，則眾物之表裡精粗無不到，而吾心之全體大用無不明矣。

 What is meant by "extending knowledge lies in investigating things" is that to extend my knowledge, I must approach things and exhaust their principles. For the intelligence of the human mind possesses knowledge, and all things under heaven possess principles. It is only because principles have not been exhausted that knowledge has not been fully extended. Therefore, when the Great Learning begins its teaching, it must cause scholars, in approaching all things under heaven, to further exhaust them on the basis of the principles they already know, seeking to reach the ultimate. After prolonged effort, there will come a day of sudden comprehensive understanding, when the exterior and interior, the refined and coarse of all things will be reached, and the whole substance and great function of my mind will be illuminated without obstruction.

 朱熹的這一論述，有兩層關鍵意思：第一，認知的基礎是"即物窮理"，必須接觸具體事物，在實踐中窮究道理，不能脫離事物憑空冥思；第二，認知的過程是由漸而頓，先用日積月累的工夫，今日格一物、明日格一物，在大量實踐中積累認知，等到工夫純熟，自然會豁然貫通，從對具體道理的認知，上升為對天理的整體體認。

 Zhu Xi's discussion contains two key points: First, the foundation of cognition is "approaching things to exhaust principle"—one must engage with concrete things and exhaust principles in practice, not detach from things and meditate in the abstract. Second, the process of cognition proceeds from the gradual to the sudden: first through daily accumulated practice, investigating one thing today and another tomorrow, accumulating cognition through extensive practice; when practice becomes perfected, there will naturally be sudden comprehensive understanding, rising from cognition of specific principles to a holistic comprehension of Heavenly Principle.

 2.1.3 錢穆對格物義理的辨正

 2.1.3 Qian Mu's Clarification of the Meaning of Investigating Things

 錢穆在《朱子新學案》中，針對後世對朱子格物說的兩類誤解，專門做了辨正，明確了格物與聖賢氣象的關聯：

 In New Studies on Zhu Xi, Qian Mu specifically clarified two types of later misunderstandings of Zhu Xi's theory of investigating things, clarifying the connection between investigating things and sage-like demeanor:

 其一，辨正"格物為求科學之理"的誤解：錢穆提出，朱子言格物，重心從未放在研究自然事物的客觀屬性上，核心對象是人倫物理、日用常行。朱子曾說："格物，是要格父子有親、君臣有義、夫婦有別、長幼有序、朋友有信的道理"，完全指向道德實踐。通過格物，學者明徹人倫間的天理，心中的私見、偏見慢慢消除，氣度自然變得平正、通達，為後續修養打下基礎。

 First, correcting the misunderstanding that "investigating things seeks scientific principles": Qian Mu proposed that when Zhu Xi spoke of investigating things, his focus was never on studying the objective properties of natural things; the core objects were human relations and daily conduct. Zhu Xi once said: "Investigating things means investigating the principles of affection between father and son, righteousness between lord and minister, distinction between husband and wife, order between elder and younger, and trustworthiness between friends"—entirely directed toward moral practice. Through investigating things, scholars thoroughly understand Heavenly Principle in human relations, their personal prejudices and biases gradually dissolve, and their bearing naturally becomes balanced and penetrating, laying the foundation for subsequent cultivation.

 其二，辨正"格物為頓入頓悟"的誤解：錢穆強調，朱子格物的核心在積累漸進，絕不是陸王心學所言的"先立乎其大者"的頓悟。必須從眼前實事做起，積累多了，自然貫通；若跳過這一步，直接去揣摩聖賢氣象，想象"吾與點也"的境界，便會流入空疏狂妄，毫無實功。

 Second, correcting the misunderstanding that "investigating things is sudden entry and sudden enlightenment": Qian Mu emphasized that the core of Zhu Xi's investigating things lies in gradual accumulation, and is by no means the sudden enlightenment of "first establishing the great" as in Lu-Wang learning of mind. One must begin with the concrete affairs at hand; with sufficient accumulation, comprehensive understanding naturally follows. If one skips this step and directly contemplates sage-like demeanor, imagining the state of "I agree with Dian," one will fall into emptiness and arrogance, with no real achievement whatsoever.

 2.2 誠意正心：存理去欲的居敬工夫

 2.2 Making Intentions Sincere and Rectifying the Mind: The Practice of Reverence for Preserving Principle and Eliminating Desire 

格物致知解決的是知理的問題，即從外部認知天理；誠意正心解決的是存理的問題，即將外在的天理，轉化為內在的真實道德信念，去除私慾的遮蔽，實現心靈的純正。這是內聖工夫的核心樞紐，是聖賢氣象由認知轉向內化的關鍵。 

Investigating things and extending knowledge address the problem of knowing principle, that is, cognizing Heavenly Principle from the outside. Making intentions sincere and rectifying the mind address the problem of preserving principle, that is, transforming external Heavenly Principle into internal genuine moral conviction, removing the obscuration of selfish desires, and achieving purity of mind. This is the core hub of inner sagehood practice, the key transition of sage-like demeanor from cognition to internalization. 

2.2.1 誠意：慎獨以真實其心念 

2.2.1 Making Intentions Sincere: Being Cautious in Solitude to Make One's Thoughts Genuine 

《大學》原文界定誠意的核心內涵："所謂誠其意者，毋自欺也。如惡惡臭，如好好色，此之謂自謙。故君子必慎其獨也"，將"毋自欺""慎獨"（shendu，being cautious in solitude）作為誠意的根本要領。 

The original text of the Great Learning defines the core meaning of making intentions sincere: "What is meant by making one's intentions sincere is not deceiving oneself. As when one hates a bad smell or loves a beautiful sight—this is called self-satisfaction. Therefore, the noble person must be cautious in solitude." It takes "not deceiving oneself" and shendu (慎獨, being cautious in solitude) as the fundamental essentials of making intentions sincere. 

【術語注釋 / Term Notes】 

慎獨（shendu，being cautious in solitude）：儒家誠意工夫的核心要領，指在他人看不見、聽不到的獨處之時，在念頭剛剛發起的細微之處，嚴格省察自己，不欺騙自己，不讓惡念潛伏。 

Shendu (慎獨, being cautious in solitude): The core practice of Confucian intention-sincerity, referring to strictly examining oneself in moments of solitude when others cannot see or hear, at the subtle moment when a thought first arises, not deceiving oneself and not allowing evil thoughts to lurk. 

朱熹在《大學章句》中進一步詮釋："誠，實也。意者，心之所發也。實其心之所發，欲其一於善而無自欺也"，明確誠意是讓心念的發動處真實無妄，完全趨向善，不能有一絲一毫的自欺。比如，明知這事不合理，卻勉強去做；明知這善該做，卻不肯力行；或是在別人面前偽裝行善，獨處時便放縱私慾，都是自欺，都是意不誠。 

Zhu Xi further interpreted this in his Commentary on the Great Learning: "Cheng means 'genuine'; yi means 'the arousal of the mind.' To make genuine the arousals of one's mind, desiring that they be unified in goodness and without self-deception." This clarifies that making intentions sincere means making the point where thoughts arise genuine and without pretense, entirely tending toward goodness, with not the slightest self-deception. For example, knowing that something is unreasonable yet forcing oneself to do it; knowing that a good deed should be done yet refusing to practice it earnestly; or pretending to do good in front of others while indulging selfish desires in solitude—all are self-deception, all are insincere intentions. 

慎獨是誠意的實踐要領：在別人看不見、聽不到，只有自己知道的獨處場景下，在念頭剛剛發起、還未做出行為的細微時刻，嚴格省察自己的心思，不欺騙自己，不讓惡念潛伏，讓善念真實存於心中。能做到慎獨，心中的天理便會漸漸紮實，私慾自然漸漸消退，這是涵養聖賢氣象的關鍵一步。 

Being cautious in solitude is the practical essential of making intentions sincere: in situations of solitude where no one else can see or hear, where only oneself knows, at the subtle moment when a thought has just arisen but has not yet become action, one strictly examines one's mind, not deceiving oneself, not allowing evil thoughts to lurk, and letting good thoughts genuinely abide in the mind. If one can be cautious in solitude, Heavenly Principle in the mind will gradually become firm, and selfish desires will naturally recede—this is a crucial step in cultivating sage-like demeanor. 

2.2.2 正心：居敬以去除其偏蔽 

2.2.2 Rectifying the Mind: Abiding in Reverence to Remove Partiality and Obscuration 

誠意之後，還須做正心工夫。《大學》闡明正心的邏輯："身有所忿懥，則不得其正；有所恐懼，則不得其正；有所好樂，則不得其正；有所憂患，則不得其正"，指出憤怒、恐懼、偏好、憂患四類情緒，是心不正的根源。人若被情緒左右，失去平衡，心就會被私慾蒙蔽，不能循從天理。 

After making intentions sincere, one must still engage in the practice of rectifying the mind. The Great Learning clarifies the logic of rectifying the mind: "If the mind has anger, it cannot be rectified; if it has fear, it cannot be rectified; if it has fondness, it cannot be rectified; if it has anxiety, it cannot be rectified." This points out that four types of emotions—anger, fear, fondness, and anxiety—are the roots of an unrectified mind. If a person is controlled by emotions and loses balance, the mind will be obscured by selfish desires and unable to follow Heavenly Principle. 

二程提出"涵養須用敬"的方法，作為正心的關鍵路徑。程頤說："敬只是主一也。主一，則不走作，便自然存得天理"；又說："敬義夾持，直上達天德自此"，主張用內心的敬畏、收束，來把持心神，不胡思亂想，不被外物牽引，讓心始終保持在平正、清明的狀態下。 

The Cheng brothers proposed the method of "cultivation must employ reverence" (jing, 敬) as the key path to rectifying the mind. Cheng Yi said: "Reverence is simply focusing on one thing. Focusing on one thing, one does not become scattered, and naturally preserves Heavenly Principle." He also said: "Reverence and righteousness supporting each other—from here one directly reaches Heavenly virtue." They advocated using inner reverence and concentration to hold the mind, not letting it wander aimlessly or be pulled by external things, keeping the mind always in a balanced and clear state. 

朱熹接續程子的居敬（jujing，abiding in reverence）說，將其貫穿於內聖修養的全過程。他強調，居敬不是整日靜默端坐，什麼也不想，而是時時省察，時時把持：遇事時，心專一在道理上，不被情緒牽動；無事時，心不胡思亂想，常常留意天理。居敬與窮理相互配合：窮理是明白道理，居敬是守住道理；二者夾持用功，心便會日趨純正，完全循從天理，達到"天理流行，人慾凈盡"的內聖境界。 

Zhu Xi inherited the Cheng brothers' theory of jujing (居敬, abiding in reverence) and applied it throughout the entire process of inner sagehood cultivation. He emphasized that abiding in reverence does not mean sitting silently all day thinking of nothing, but constantly examining and holding oneself: when encountering affairs, the mind focuses on principle and is not pulled by emotions; when there are no affairs, the mind does not engage in idle thinking but constantly attends to Heavenly Principle. Abiding in reverence and exhausting Principle complement each other: exhausting Principle is understanding principle, and abiding in reverence is upholding principle. When the two are practiced together, the mind becomes increasingly pure, entirely following Heavenly Principle, reaching the inner sagehood state where "Heavenly Principle flows and human desire is extinguished." 

【術語注釋 / Term Notes】 

居敬（jujing，abiding in reverence）：程朱正心涵養的核心工夫，指以內心的敬畏、收束與專一把持心神，不被外物牽引，讓心始終保持平正清明；與窮理相互夾持，是"涵養須用敬"的具體實踐。 

Jujing (居敬, abiding in reverence): The core practice of Cheng-Zhu mind-rectification and nourishment, referring to holding the mind with inner awe, concentration, and singleness, not being pulled by external things, keeping the mind always upright and clear; complementing the exhaustion of Principle, it is the concrete practice of "nourishment requires reverence." 

2.2.3 內聖工夫與聖賢氣象的初步關聯 

2.2.3 The Initial Connection Between Inner Sagehood Practice and Sage-Like Demeanor 

錢穆在《朱子新學案》中總結格致誠正的內聖工夫："格物致知，是知得天理；誠意正心，是存得天理"，將其視為聖賢氣象的內在積澱。通過格物，學者明徹義理；通過誠意，讓義理落到心念上；通過正心，讓義理主宰心神。日積月累，胸中的私慾漸漸去除，天理漸漸充足，內在格局慢慢向聖賢趨近，自然會在言談舉止間，顯露出初步的正直、平和、通達之氣。這種內斂的道德氣度，是聖賢氣象的最初形態；沒有內聖工夫的紮實積澱，後續的外王事業便無從談起。 

In New Studies on Zhu Xi, Qian Mu summarized the inner sagehood practice of investigating things, extending knowledge, making intentions sincere, and rectifying the mind: "Investigating things and extending knowledge is knowing Heavenly Principle; making intentions sincere and rectifying the mind is preserving Heavenly Principle." He regarded this as the inner accumulation of sage-like demeanor. Through investigating things, scholars thoroughly understand moral principles; through making intentions sincere, they let moral principles settle in their thoughts; through rectifying the mind, they let moral principles govern their spirits. Day by day, selfish desires in the breast are gradually removed, Heavenly Principle becomes increasingly sufficient, and one's inner vision gradually approaches that of sages—naturally manifesting an initial aura of uprightness, peace, and penetration in speech and conduct. This inward moral bearing is the earliest form of sage-like demeanor; without the solid accumulation of inner sagehood practice, the subsequent enterprise of outer kingship cannot even be discussed. 

三、外王推廣：修齊治平與聖賢氣象的分層拓展 

III. Outer Kingship Extension: Cultivation, Regulation, Governance, and Peace, and the Staged Expansion of Sage-Like Demeanor 

程朱認為，獨善其身並非聖賢的終極目標，內聖工夫必須推廣到外部世界，轉化為實事功。《大學》八條目巾，修身、齊家、治國、平天下屬於外王工夫，是內聖的延伸與拓展。在這一過程中，聖賢氣象從個人的內在氣度，逐步投射為親民的風範、政治的人格、天地的胸懷，實現分層性的拓展。 

The Cheng-Zhu school held that cultivating only oneself is not the ultimate goal of sages; inner sagehood practice must be extended to the external world and transformed into concrete achievements. Among the eight items of the Great Learning, cultivating the self, regulating the family, governing the state, and bringing peace to the world belong to the practice of outer kingship—the extension and expansion of inner sagehood. In this process, sage-like demeanor gradually projects from personal inner bearing to the demeanor of caring for the people, political personality, and the breadth of heaven and earth, achieving staged expansion. 

3.1 修身齊家：內聖外王的轉接樞紐 

3.1 Cultivating the Self and Regulating the Family: The Pivotal Junction of Inner Sagehood and Outer Kingship 

內聖向外王的推廣，必須以修身為樞紐。修身是對格致誠正工夫的綜合落地，而齊家則是修身的第一直接實踐場景，是外王事業的起點。 

The extension of inner sagehood to outer kingship must take self-cultivation as its pivot. Self-cultivation is the comprehensive realization of the practices of investigating things, extending knowledge, making intentions sincere, and rectifying the mind, while regulating the family is the first direct practical scenario of self-cultivation and the starting point of the outer kingship enterprise. 

3.1.1 修身：八條目之根本 

3.1.1 Cultivating the Self: The Foundation of the Eight Items 

《大學》明確指出："自天子以至於庶人，壹是皆以修身為本"，確立了修身的核心地位。朱熹在《大學章句》中定義："修身者，言行相顧，無有不實也"，將修身落實為日常言行的實踐，把體認到的天理，存養的正心，轉化為實際的行為舉止。 

The Great Learning explicitly states: "From the Son of Heaven down to the common people, all take self-cultivation as the foundation," establishing the central position of self-cultivation. In his Commentary on the Great Learning, Zhu Xi defined it: "Cultivating the self means that words and deeds correspond to each other, with nothing that is not genuine." This grounds self-cultivation in the practice of daily speech and conduct, transforming the comprehended Heavenly Principle and the preserved rectified mind into actual behavior and bearing. 

在程朱的邏輯中，修身是綜合驗證：格物致知的義理，若不能落實在言行上，便是空知；誠意正心的存養，若不能體現在接人待物中，便是偽存。必須將內在的道德修養，與外在的言行舉止統一，時時處處以天理規範自己的一言一行，才能真正變化氣質。 

In the logic of the Cheng-Zhu school, self-cultivation is comprehensive verification: if the moral principles from investigating things and extending knowledge cannot be realized in speech and conduct, they are empty knowledge; if the preservation from making intentions sincere and rectifying the mind cannot be embodied in dealing with people and affairs, it is false preservation. One must unify inner moral cultivation with outer speech and conduct, regulating every word and deed by Heavenly Principle at all times and in all places, to truly transform one's physical and psychological constitution. 

3.1.2 齊家：化親以篤行孝悌 

3.1.2 Regulating the Family: Transforming Kin through Earnest Practice of Filial Piety and Fraternal Respect 

家庭是人生第一實踐場所，父子、兄弟、夫婦三倫，是最親近的人倫關係；家庭日常相處，是最真實的道德檢驗場景。因此，《大學》將齊家作為外王的第一步，指出："其家不可教而能教人者，無之"。 

The family is the first practical arena of human life. The three relationships of father-son, elder-younger brother, and husband-wife are the closest human relations; daily family life is the most authentic scenario for moral testing. Therefore, the Great Learning takes regulating the family as the first step of outer kingship, pointing out: "There has never been one who could not teach his own family yet could teach others." 

朱熹論述齊家的邏輯："孝弟者，修身之本，齊家之要也"，將孝悌（xiaoti，filial piety and fraternal respect）作為齊家的核心內容。侍奉父母能孝，敬愛兄長能悌，對待子女慈愛，對待配偶相敬，家庭內的一言一行都遵循禮節，不以私情偏廢公理，不以私慾傷害親情，便能讓家庭內充滿和睦、端正的風氣，實現家庭的整肅。 

Zhu Xi articulated the logic of regulating the family: "Filial piety and fraternal respect are the foundation of self-cultivation and the key to regulating the family." He took xiaoti (孝悌, filial piety and fraternal respect) as the core content of family regulation. Serving parents with filial piety, respecting elder brothers with fraternal respect, treating children with慈愛, treating spouses with mutual respect, following ritual in every word and deed within the family, not letting private feelings override public principle, not letting selfish desires harm family affection—then the family will be filled with a harmonious and upright atmosphere, achieving family order. 

【術語注釋 / Term Notes】 

孝悌（xiaoti，filial piety and fraternal respect）：儒家倫理的基礎德目，指侍奉父母的孝心與敬愛兄長的悌心，是"為仁之本"，也是齊家的核心內容，由家庭內的親親之情推廣為社會普遍的仁愛。 

Xiaoti (孝悌, filial piety and fraternal respect): The foundational virtues of Confucian ethics, referring to the filial piety in serving parents and the fraternal respect in honoring elder brothers; it is "the root of benevolence" and the core content of family regulation, extending the familial affection of loving kin into universal social benevolence. 

3.1.3 齊家實踐與聖賢氣象的親民投射 

3.1.3 Family Regulation Practice and the People-Caring Projection of Sage-Like Demeanor 

錢穆在《朱子新學案》中特彆強調："聖賢事業，須從家庭做起。家庭間的孝弟慈讓，便是聖賢的初步實踐"。齊家中的修身實踐，推動聖賢氣象進一步發展： 

In New Studies on Zhu Xi, Qian Mu particularly emphasized: "The enterprise of sages must begin with the family. Filial piety, fraternal respect,慈愛, and yielding within the family are the initial practice of sages." The self-cultivation practice in family regulation drives the further development of sage-like demeanor: 

第一，氣質的變化：在家庭中處理各種人倫關係，需要剋制自己的偏私、緩和自己的情緒、體諒家人的難處，長期實踐下來，原本狹隘、急躁的氣質，會變得寬厚、平和，氣度愈發沉穩、端凝。 

First, transformation of constitution: Handling various human relations in the family requires restraining one's partiality, moderating one's emotions, and understanding the difficulties of family members. Through long-term practice, an originally narrow and impatient constitution becomes generous and peaceful, and one's bearing becomes increasingly steady and dignified. 

第二，格局的拓展：修身只是關注自身，齊家則需要兼顧父母、兄弟、子女的需求，將原本的一己之仁，推廣為家庭間的親親之仁，心胸不再局限於個人得失，而是承載起家庭的責任，氣象由內斂開始向外投射。 

Second, expansion of vision: Self-cultivation only concerns oneself, while family regulation requires attending to the needs of parents, brothers, and children, extending the original benevolence of self to the familial benevolence of loving kin. One's mind is no longer confined to personal gain and loss, but bears family responsibility, and demeanor begins to project outward from inwardness. 

第三，示範的形成：聖賢氣象本身包含道德示範的意義，能在家庭中踐行孝悌、和睦 family，自然會贏得家人的敬重與效仿；這種由德行帶來的感召力，正是聖賢氣象的初步外王呈現；若連家人都不能感化，感化百姓、治理國家就無從談起。 

Third, formation of exemplary influence: Sage-like demeanor inherently contains the meaning of moral exemplification. Being able to practice filial piety, fraternal respect, and harmony in the family naturally wins the respect and emulation of family members. This inspirational power brought by virtue is precisely the initial outer-kingship manifestation of sage-like demeanor; if one cannot even transform one's own family, transforming the people and governing the state cannot be discussed. 

3.2 治國理政：仁民愛物與聖賢氣象的政治呈現 

3.2 Governing the State: Benevolence to the People and Love for Things, and the Political Manifestation of Sage-Like Demeanor 

齊家的次一步，是治國理政。在程朱的理論中，治國不是依靠刑法、權勢或功利性的富國強兵，而是將家庭內的親親之仁，推廣為治國的仁心仁政（renzheng，benevolent governance），將聖賢的道德風範，延伸為政治人格的感召力。 

The next step after family regulation is governing the state. In Cheng-Zhu theory, governing the state does not rely on criminal law, power, or utilitarian efforts to enrich the state and strengthen the military, but extends the familial benevolence of loving kin into the benevolent heart and renzheng (仁政, benevolent governance) for governing the state, extending the moral bearing of sages into the inspiring power of political personality. 

【術語注釋 / Term Notes】 

仁政（renzheng，benevolent governance）：儒家政治哲學的核心理想，指統治者以仁心為本，推己及人，體恤百姓，輕徭薄賦，以德化民，反對功利主義的暴政與嚴刑峻法，是孟子"王政"思想在宋明理學中的發展。 

Renzheng (仁政, benevolent governance): The core ideal of Confucian political philosophy, referring to rulers basing governance on benevolent heart, extending oneself to others, sympathizing with the people, lightening taxes and corvée, and transforming the people through virtue, opposing utilitarian tyranny and harsh laws; it is the development of Mencius's "kingly governance" thought in Song-Ming Neo-Confucianism. 

3.2.1 治國之本：推己及人的仁心推廣 

3.2.1 The Foundation of Governance: Extending One's Own Heart to Others through Benevolence 

《大學》闡明治國與齊家的內在關聯："孝者，所以事君也；弟者，所以事長也；慈者，所以使眾也"，明確治國的根本，是將家庭內的孝悌慈愛之心，推廣到全國百姓：把侍奉父母的孝心，轉化為侍奉君主的忠心；把敬愛兄長的悌心，轉化為尊敬長輩的恭心；把慈愛子女的仁心，轉化為憐愛百姓的愛心。 

The Great Learning clarifies the internal connection between governing the state and regulating the family: "Filial piety is for serving one's lord; fraternal respect is for serving one's elders;慈愛 is for commanding the multitude." This makes clear that the foundation of governance is extending the heart of filial piety, fraternal respect, and慈愛 within the family to all the people of the state: transforming the filial heart of serving parents into the loyal heart of serving one's lord; transforming the fraternal heart of respecting elder brothers into the respectful heart of honoring elders; transforming the benevolent heart of loving children into the compassionate heart of caring for the people. 

朱熹在《壬午應詔封事》中強調："仁心者，王者之大本也"，指出治國的根本不在制度法令，在君主的仁心；這仁心不是憑空的，而是從修身齊家中來的。君主若能真實實踐孝悌，整肅家庭，自然能將心比心，體恤百姓的疾苦，不施行苛政，不濫用民力，推行仁政，讓百姓安居樂業。 

In his "Renwu Yingzhao Fengshi" (Memorial in Response to the Imperial Edict of the Renwu Year), Zhu Xi emphasized: "A benevolent heart is the great foundation of a king." He pointed out that the foundation of governance lies not in institutions and laws, but in the ruler's benevolent heart; this benevolent heart is not abstract, but comes from self-cultivation and family regulation. If a ruler can genuinely practice filial piety and fraternal respect and bring order to his family, he will naturally be able to put himself in others' place, sympathize with the suffering of the people, not impose harsh government, not abuse the people's labor, implement benevolent governance, and let the people live and work in peace and contentment. 

3.2.2 治國的核心工夫：格君心之非 

3.2.2 The Core Practice of Governance: Rectifying the Errors of the Ruler's Mind 

程頤從政治實踐層面，進一步明確治國的根本工夫："治道亦有從本而言，亦有從用而言。從本而言，惟從格君心之非（ge jun xin zhi fei，rectifying the errors of the ruler's mind），正心以正朝廷，正朝廷以正百官，正百官以正萬民"。 

From the perspective of political practice, Cheng Yi further clarified the fundamental practice of governance: "The way of governance can be spoken of from the foundation, and also from application. Speaking from the foundation, it consists solely in ge jun xin zhi fei (格君心之非, rectifying the errors of the ruler's mind): rectifying the mind to rectify the court, rectifying the court to rectify the officials, rectifying the officials to rectify the people." 

【術語注釋 / Term Notes】 

格君心之非（ge jun xin zhi fei，rectifying the errors of the ruler's mind）：程朱政治哲學的核心命題，指治國的根本在於糾正君主的偏私與私慾，使其心歸於正，進而正朝廷、正百官、正萬民，是"內聖外王"在政治領域的具體落實。 

Ge jun xin zhi fei (格君心之非, rectifying the errors of the ruler's mind): A core proposition of Cheng-Zhu political philosophy, meaning that the foundation of governance lies in correcting the ruler's partiality and selfish desires, returning his mind to rectitude, thereby rectifying the court, officials, and people; it is the concrete implementation of "inner sagehood and outer kingship" in the political realm. 

在程朱的政治邏輯中，君主的身心修養，是治國的關鍵：君心正，有公心，無絲毫私慾，就能以天理為標準，整肅朝廷綱紀，任用賢能之士，興教化、定禮儀、減輕刑罰、減少賦稅，讓百姓休養生息；君心不正，被私慾蒙蔽，就會任用姦邪、施行暴政，導致天下大亂。因此，治國的首要任務，是糾正君主的偏私，格其心之非，讓君主回到修身養性、存住仁心的軌道上。 

In the political logic of the Cheng-Zhu school, the ruler's physical and mental cultivation is the key to governance: when the ruler's mind is rectified, possessing public-mindedness without the slightest selfish desire, he can take Heavenly Principle as the standard, rectify court discipline, appoint worthy and capable men, promote education, establish rituals, reduce punishments, and lower taxes, allowing the people to rest and recover. When the ruler's mind is not rectified, obscured by selfish desires, he will appoint wicked men and implement tyrannical government, leading to chaos under heaven. Therefore, the primary task of governance is to correct the ruler's partiality, rectify the errors of his mind, and bring him back to the path of self-cultivation and preserving a benevolent heart. 

3.2.3 政治實踐與聖賢氣象的人格拓展 

3.2.3 Political Practice and the Personal Expansion of Sage-Like Demeanor 

在治國理政的實踐中，聖賢氣象完成從個人德行到政治人格的跨越，展現出三層特質： 

In the practice of governing the state, sage-like demeanor completes the leap from personal virtue to political personality, manifesting three layers of characteristics: 

一是光明正大的正氣：以公心治理國家，不偏私親貴，不包庇近臣，處事唯理是從，賞罰分明，這種正直坦蕩的政治氣度，是聖賢氣象在公共政治場域的直接呈現。 

First, the upright qi of openness and fairness: Governing the state with public-mindedness, not showing partiality to relatives and nobles, not shielding close ministers, handling affairs solely according to principle, with clear rewards and punishments—this upright and magnanimous political bearing is the direct manifestation of sage-like demeanor in the public political arena. 

二是仁民愛物的和氣：以仁心對待百姓，體恤民間疾苦，不濫用民力，不施行嚴苛的政令，讓百姓都能吃飽穿暖、安居樂俗，這種寬仁溫和的風範，能感化百姓，贏得民眾的歸服。 

Second, the harmonious qi of benevolence to the people and love for things: Treating the people with a benevolent heart, sympathizing with their hardships, not abusing their labor, not imposing harsh decrees, letting all the people have enough to eat and wear and live peacefully and happily—this generous and gentle bearing can transform the people and win their allegiance. 

三是勇於擔當的正氣：治國絕非易事，需要面對天災、人禍、權臣、外敵等諸多難題，聖賢在位，絕不逃避退縮，而是以天下百姓的安樂為己任，任勞任怨，敢於擔當，這種堅毅沉雄的氣度，是聖賢氣象在政治實踐中的重要補充。 

Third, the upright qi of courageous responsibility: Governing the state is by no means easy; it requires facing natural disasters, man-made calamities, powerful ministers, foreign enemies, and many other difficulties. When sages hold office, they never evade or retreat, but take the peace and happiness of all the people under heaven as their own responsibility, bearing hardship and resentment without complaint, daring to take responsibility—this resolute and profound bearing is an important supplement to sage-like demeanor in political practice. 

3.3 平天下：理一分殊下的全球治理極則 

3.3 Bringing Peace to the World: The Ultimate Principle of Global Governance under the Unity of Principle and Diversity of Manifestations 

聖賢氣象的終極圓融，是平天下。這一概念並非傳統意義上的"君臨天下"或"一統天下"，而是超越國家、民族的界限，將仁心推廣於天地萬物，讓全人類、全世界都能遵循天理、和諧共生，這與現代全球治理的倫理高度相通。 

The ultimate consummation of sage-like demeanor is bringing peace to the world (ping tianxia, 平天下). This concept is not the traditional "monarch ruling all under heaven" or "unifying all under heaven," but transcending the boundaries of states and nations, extending benevolent heart to heaven, earth, and the myriad things, so that all humanity and the whole world can follow Heavenly Principle and live in harmony—a concept deeply compatible with the ethics of modern global governance. 

3.3.1 平天下的倫理內核：絜矩之道 

3.3.1 The Ethical Core of Bringing Peace to the World: The Way of Measuring with the Carpenter's Square 

《大學》闡明平天下的實踐要領："所謂平天下在治其國者：上老老而民興孝，上長長而民興弟，上恤孤而民不倍，是以君子有絜矩之道也"。 

The Great Learning clarifies the practical essentials of bringing peace to the world: "What is meant by 'bringing peace to the world lies in governing one's state' is this: when those above treat the elderly as elderly, the people are stirred to filial piety; when those above treat elders as elders, the people are stirred to fraternal respect; when those above compassionately care for orphans, the people do not turn against them. Therefore, the noble person possesses the way of measuring with the carpenter's square." 

"絜矩之道"是儒家推己及人恕道的終極拓展，是全球治理的核心倫理。朱熹在《大學章句》中注釋："絜，度也。矩，所以為方也。言審己之好惡，而度之以天下，無有偏私，使各得其分也"，將絜矩之道解釋為換位思考、將心比心、公心處事的倫理準則。 

The "way of measuring with the carpenter's square" (xieju zhi dao, 絜矩之道) is the ultimate extension of the Confucian way of reciprocity (shu, 恕)—putting oneself in another's place—and is the core ethic of global governance. In his Commentary on the Great Learning, Zhu Xi annotated: "Xie means 'to measure'; ju means 'the carpenter's square for making things square.' It means examining one's own likes and dislikes and measuring them against all under heaven, without partiality, so that each attains its proper share." He interpreted the way of the carpenter's square as the ethical principle of perspective-taking, putting oneself in another's place, and handling affairs with public-mindedness. 

在現代全球治理語境下，絜矩之道意味着：每個國家、每個文明，都不能將自己厭惡的對待方式，轉嫁給其他國家、其他文明；不能為了本國的利益，損害他國的利益；不能將自己的發展模式、價值觀念，強加於人；而應相互體諒、相互尊重、平等對話、協商合作，平衡各國的利益訴求，化解全球矛盾。 

In the context of modern global governance, the way of the carpenter's square means: no state or civilization should impose on other states or civilizations the treatment it itself finds repugnant; no state should harm the interests of others for its own benefit; no state should impose its own development model or values on others. Rather, all should show mutual understanding and respect, engage in equal dialogue and cooperative consultation, balance the interests and demands of all states, and resolve global conflicts. 

3.3.2 平天下的底層邏輯：理一分殊 

3.3.2 The Underlying Logic of Bringing Peace to the World: The Unity of Principle and Diversity of Manifestations 

朱熹"理一分殊"（li yi fen shu，the unity of Principle and diversity of manifestations）的哲學命題，為平天下、文明互鑒提供了關鍵的理論支撐。朱熹在《西銘解》中提出："理一分殊，合天地萬物為一理，而分之則各有其理"，意思是：天理的本體是唯一的，體現為人類的共同價值——和平、正義、仁愛、誠信，這是"理一"；但天理的具體表現形式千差萬別，各個國家的歷史文化、社會制度、發展道路不同，各個文明的傳統習俗、價值觀念不同，這是"分殊"。 

Zhu Xi's philosophical proposition of li yi fen shu (理一分殊, the unity of principle and diversity of manifestations) provides crucial theoretical support for bringing peace to the world and for mutual learning among civilizations. In his Commentary on the Western Inscription, Zhu Xi proposed: "Principle is one, manifestations are diverse: heaven, earth, and the myriad things are united in one principle, yet when divided, each has its own principle." This means: the substance of Heavenly Principle is singular, manifesting as the common values of humanity—peace, justice, benevolence, and trustworthiness—this is "the unity of principle"; but the concrete forms of manifestation of Heavenly Principle are infinitely varied, with different states having different histories, cultures, social systems, and development paths, and different civilizations having different traditions, customs, and values—this is "the diversity of manifestations." 

【術語注釋 / Term Notes】 

理一分殊（li yi fen shu，the unity of Principle and diversity of manifestations）：程朱理學的核心哲學命題，指天理的本體是唯一的（理一），但其在具體事物中的表現形式千差萬別（分殊）；既肯定宇宙的統一法則，又尊重事物的多樣性，為文明互鑒與全球治理提供了"和而不同"的理論基礎。 

Li yi fen shu (理一分殊, the unity of Principle and diversity of manifestations): A core philosophical proposition of Cheng-Zhu Neo-Confucianism, meaning that the substance of Heavenly Principle is one (li yi), while its manifestations in concrete things are diverse (fen shu); it affirms both the universal law of the cosmos and respects the diversity of things, providing the theoretical foundation of "harmony in difference" for cross-civilizational dialogue and global governance. 

"理一分殊"的邏輯，是全球治理必須遵循的根本原則： 

The logic of "the unity of principle and diversity of manifestations" is the fundamental principle that global governance must follow: 

一方面，要承認文明的多樣性：不同國家、不同文明的存在，都是天理的具體呈現，都有其合理價值，不能強迫別人同化，不能用單一標準來評判，要尊重各國的發展選擇，包容文明的差異。 

On the one hand, one must acknowledge the diversity of civilizations: the existence of different states and civilizations are all concrete manifestations of Heavenly Principle, each with its own legitimate value. One cannot force others to assimilate, nor judge by a single standard, but must respect each state's development choices and tolerate civilizational differences. 

另一方面，要堅守價值的共同性：人類共同的天理、公共的正義、普遍的仁愛，是跨文明、跨國家的共同基礎；各國應在共同價值的基礎上，交流互鑒、取長補短，增進共同利益，推動人類共同發展。 

On the other hand, one must uphold the commonality of values: the common Heavenly Principle of humanity, public justice, and universal benevolence are the shared foundation across civilizations and states. All states should, on the basis of common values, engage in exchange and mutual learning, draw on each other's strengths to make up for their own weaknesses, enhance common interests, and promote the共同 development of humanity. 

3.3.3 全球治理實踐與聖賢氣象的終極圓融 

3.3.3 Global Governance Practice and the Ultimate Consummation of Sage-Like Demeanor 

在程朱的理論中，平天下的實踐，將聖賢氣象推向終極圓融，達到與天地萬物為一體的境界。這一境界，不是外在的征服，而是內在仁心的無限拓展；氣象的特質，也在此刻實現終極融合： 

In Cheng-Zhu theory, the practice of bringing peace to the world pushes sage-like demeanor toward ultimate consummation, reaching the state of being one body with heaven, earth, and the myriad things. This state is not external conquest, but the infinite expansion of inner benevolent heart; the characteristics of demeanor also achieve ultimate fusion at this point: 

其一，公而忘私的博大：聖賢心中，不再有國家、民族、文化的狹隘分別，只以天下萬民的安樂、天地萬物的順遂為念，將仁心推廣於全人類、自然界，胸襟如天地般寬廣，無所不包、無所不承載。 

First, the expansiveness of public-mindedness that forgets self: In the sage's mind, there are no longer narrow distinctions of state, nation, or culture; only the peace and happiness of all the people under heaven and the flourishing of heaven, earth, and the myriad things are of concern. The benevolent heart is extended to all humanity and the natural world, with a breast as broad as heaven and earth, encompassing and bearing all things. 

其二，平和從容的中庸：以天理為標準，處理天下事無過無不及，不偏不倚，通過協商合作化解矛盾，不訴諸戰爭、霸權、掠奪，以中和之道，協調各國利益，讓天下萬物各得其分、各遂其生。 

Second, the peaceful and unhurried mean (zhongyong, 中庸): Taking Heavenly Principle as the standard, handling all affairs under heaven without excess or deficiency, without partiality, resolving conflicts through consultation and cooperation rather than resorting to war, hegemony, or plunder, using the way of central harmony to coordinate the interests of all states, so that all things under heaven attain their proper share and fulfill their lives. 

其三，天理流行的自然：到這一境界，聖賢的一言一行、一舉一動，完全循從天理，沒有絲毫刻意，沒有絲毫勉強，自然合乎仁道、公道；這種渾然天成的氣度，便是孔子所言的"從心所欲不逾矩"，是聖賢氣象的終極圓滿狀態。

 Third, the naturalness of Heavenly Principle flowing: At this state, every word, deed, and movement of the sage entirely follows Heavenly Principle, without the slightest deliberation or effort, naturally conforming to benevolence and justice. This渾然天成 bearing is what Confucius called "following what the heart desires without transgressing the bounds"—the ultimate perfected state of sage-like demeanor.

 四、整體演進：聖賢氣象的分層養成譜系與實踐邏輯

 IV. Overall Evolution: The Staged Developmental Genealogy and Practical Logic of Sage-Like Demeanor

 綜合八條目的踐履次第，程朱構建了一套從個人內心到全球天下的完整修養鏈條，聖賢氣象也隨着工夫的不斷推進，由內斂到外拓、由淺薄到深厚、由有限到無限，呈現清晰的分層演進邏輯。

 Synthesizing the practical sequence of the eight items, the Cheng-Zhu school constructed a complete chain of cultivation from the individual mind to the global world. As practice continually advances, sage-like demeanor proceeds from inwardness to outward extension, from shallowness to depth, from finitude to infinity, presenting a clear logic of staged evolution.

 4.1 程朱的聖賢分層與氣象階位

 4.1 The Cheng-Zhu Staging of Sages and the Levels of Demeanor

 程朱依據修養工夫的深淺、格局的大小，將傳統聖賢劃分為四個階位，直觀展現氣象的遞進層次，《近思錄》與《朱子語類》中多有相關論述：

 Based on the depth of cultivation practice and the breadth of vision, the Cheng-Zhu school divided traditional sages into four levels, directly revealing the progressive layers of demeanor. Relevant discussions abound in the Jinsilu and the Classified Conversations of Master Zhu:

 第一階位：子路、冉有等賢者：專註於具體的政事、言語、文學實踐，志向、行為都有明確的目標，但其格局較窄，着意於具體的事功，缺乏與天地萬物貫通的胸襟。程子評價說："子路、冉有、公西華，皆有意於為政，但規模小耳"，其氣象雖有正直、果敢的特質，但仍屬有意為之的賢者氣度，未達自然之境。

 First level: Worthies such as Zilu and Ran You: They focused on concrete practice in government, speech, and literature, with clear goals in their aspirations and actions, but their vision was relatively narrow, emphasizing concrete achievements and lacking the breadth of mind that connects with heaven, earth, and the myriad things. The Cheng brothers evaluated: "Zilu, Ran You, and Gong Xihua all had the intention to govern, but their scope was small." Although their demeanor possessed qualities of uprightness and courage, it still belonged to the deliberate bearing of worthies, not yet reaching the state of naturalness. 

第二階位：顏淵：能長期踐行仁道，不被私慾蒙蔽，"三月不違仁"，內心的天理充足，氣質平和、溫潤，不顯露鋒芒，不刻意表現，程子形容為"和風慶雲"，像春風祥雲一樣溫和柔順。但朱熹指出，顏淵仍有"守靜"的工夫，未達到完全自然的境界，屬於內斂圓滿的大賢氣象。 

Second level: Yan Hui: He could practice the way of benevolence for long periods without being obscured by selfish desires, "not departing from benevolence for three months." With sufficient Heavenly Principle within, his constitution was peaceful and gentle, not showing sharp edges or deliberately performing. The Cheng brothers described him as "gentle breezes and auspicious clouds," as mild and yielding as spring breezes and propitious clouds. However, Zhu Xi pointed out that Yan Hui still had the practice of "guarding stillness" and had not reached the state of complete naturalness, belonging to the inwardly consummated bearing of a great worthy. 

第三階位：孟子：以仁道為己任，敢於抨擊暴政，倡導仁政，光明磊落，剛正不阿，其學說嚴辨義利、堅決拒斥功利主義，正氣浩然，程子形容為"泰山岩岩"，像泰山一樣巍峨峻拔、莊重堅實。朱熹評價孟子："孟子氣象固是如此，然有故意擴充之處"，雖剛毅正大，但仍有刻意推行仁道的痕跡，屬於剛健正大的亞聖氣象。 

Third level: Mencius: He took the way of benevolence as his own responsibility, daring to criticize tyrannical government and advocate benevolent governance, open and aboveboard, upright and unyielding. His teachings strictly distinguished righteousness from profit and firmly rejected utilitarianism, with awe-inspiring upright qi. The Cheng brothers described him as "the imposing presence of Mount Tai," as lofty, steep, dignified, and solid as Mount Tai. Zhu Xi evaluated Mencius: "Mencius's demeanor is indeed so, yet there are places where he deliberately expands." Although resolute and upright, there remain traces of deliberately promoting the way of benevolence, belonging to the vigorous and upright bearing of the second sage (ya sheng, 亞聖). 

第四階位：孔子：工夫純熟，境界圓融，一言一行、一舉一動完全循從天理，沒有絲毫刻意，沒有絲毫勉強，渾然與天地萬物為一體，程子形容為"天地也"，像天地一樣承載萬物、化生萬物，無所不包、無所不覆。朱熹讚歎："自有天地以來，未有能及孔子者，其氣象渾然，無有一毫痕跡"，這是天理流行的聖人氣象，是修養的終極境界。 

Fourth level: Confucius: His practice was perfected and his state was consummate; every word, deed, and movement entirely followed Heavenly Principle, without the slightest deliberation or effort,渾然 one body with heaven, earth, and the myriad things. The Cheng brothers described him as "heaven and earth," like heaven and earth bearing all things and generating all things, encompassing and covering all. Zhu Xi praised: "Since heaven and earth existed, there has never been one who could match Confucius; his demeanor is渾然, without the slightest trace." This is the sage demeanor of Heavenly Principle flowing, the ultimate state of cultivation. 

4.2 錢穆的總結：朱子踐履工夫下的聖賢氣象本色 

4.2 Qian Mu's Summary: The True Character of Sage-Like Demeanor under Zhu Xi's Practical Cultivation 

錢穆在《朱子新學案》中，綜合程朱的論述，提煉出聖賢氣象的三大基本特質，明確了工夫與境界的必然關聯： 

In New Studies on Zhu Xi, Qian Mu synthesized the discussions of the Cheng-Zhu school and distilled three basic characteristics of sage-like demeanor, clarifying the necessary connection between practice and spiritual state: 

第一，平實無華，不做奇特：錢穆強調，朱子所言的聖賢，絕不是離群索居、凌虛駕空的神人，只是日常間能持續存得天理、行得天理的普通人。聖賢的氣象，也不玄妙、不奇特，只是日常言行中流露出的端正、平和、寬厚的氣度；曾點"浴乎沂，風乎舞雩，詠而歸"的從容，孔子"老者安之，朋友信之，少者懷之"的尋常志向，都是平實的聖賢氣象的表現。 

First, plain and unadorned, not seeking the extraordinary: Qian Mu emphasized that the sages of whom Zhu Xi spoke were by no means divine beings who lived in seclusion and soared in the void, but merely ordinary people who could constantly preserve Heavenly Principle and act in accordance with it in daily life. The demeanor of sages is likewise not mystical or extraordinary, but simply the upright, peaceful, and generous bearing that manifests in daily speech and conduct. Zeng Xi's unhurriedness in "bathing in the Yi River, enjoying the breeze at the Rain Altar, and returning home singing," and Confucius's ordinary aspiration of "giving comfort to the elderly, earning trust from friends, and being cherished by the young"—both are manifestations of plain sage-like demeanor. 

第二，德容兼盛，內外合一：聖賢氣象，不是單純的外在儀容表現，而是充實的道德涵養的自然外化。格物、誠意、修身的工夫做得透徹，心中的天理充足，私慾凈盡，言行舉止自然會表現出穩重、平和、正直、坦蕩的氣度；偽裝出來的端莊、故作高深的沉靜，都不是真正的聖賢氣象，只能欺瞞無知的俗人。 

Second, virtue and bearing both flourishing, inner and outer unified: Sage-like demeanor is not merely external appearance, but the natural externalization of substantial moral cultivation. When the practices of investigating things, making intentions sincere, and cultivating the self are thoroughly done, with sufficient Heavenly Principle in the mind and selfish desires completely purged, speech and conduct will naturally manifest a bearing that is steady, peaceful, upright, and magnanimous. Feigned dignity and affected profundity of stillness are not true sage-like demeanor, but can only deceive ignorant common people. 

第三，和而有節，正氣內充：聖賢的氣度，絕非一味柔和、無原則地順從他人，而是剛柔並濟，仁禮統一。內心有堅定的天理原則，處事明辨是非、剛毅果敢，不被利益誘惑，不被威勢脅迫；待人則寬厚溫和、體恤他人、彬彬有禮。朱熹特意發掘顏淵的"剛果細密"，反駁世人將顏淵視為柔善之人的誤解；指出孟子的剛正，不是意氣用事，而是出於對天理的堅守，完美詮釋了這一特質。 

Third, harmonious yet measured, with upright qi filling within: The bearing of sages is by no means一味 gentleness or unprincipled compliance with others, but a balance of firmness and gentleness, a unity of benevolence and ritual. Within, there are firm principles of Heavenly Principle; in handling affairs, one clearly distinguishes right from wrong, is resolute and courageous, not tempted by profit or coerced by power. In dealing with others, one is generous and gentle, considerate, and courteous. Zhu Xi specifically uncovered Yan Hui's "resolute, decisive, and meticulous" qualities, refuting the common misunderstanding that Yan Hui was merely a soft and kind person; he pointed out that Mencius's uprightness was not acting on impulse, but stemmed from adherence to Heavenly Principle—perfectly illustrating this characteristic. 

4.3 成就聖賢氣象的實踐邏輯 

4.3 The Practical Logic of Achieving Sage-Like Demeanor 

基於八條目踐履次第，程朱總結出成就聖賢氣象的完整邏輯鏈，錢穆在《朱子新學案》中反覆強調這一邏輯的不可顛倒性： 

Based on the practical sequence of the eight items, the Cheng-Zhu school summarized a complete logical chain for achieving sage-like demeanor. Qian Mu repeatedly emphasized in New Studies on Zhu Xi that this logic cannot be reversed: 

格物致知（知理）→ 誠意正心（存理）→ 修身齊家（行理）→ 治國理政（推理）→ 平天下（理一） 

Investigating Things & Extending Knowledge (Knowing Principle) → Making Intentions Sincere & Rectifying the Mind (Preserving Principle) → Cultivating the Self & Regulating the Family (Practicing Principle) → Governing the State (Extending Principle) → Bringing Peace to the World (Unity of Principle) 

這一邏輯鏈包含三大核心實踐原則，缺一不可： 

This logical chain encompasses three core practical principles, none of which can be dispensed with: 

第一，必以漸進為序，不可逾越：八條目的先後次序是天然合理的，前一項是後一項的基礎，後一項是前一項的推廣。必須先做格物工夫，再做誠意工夫；先修身，再齊家；先治理好國家，再推廣及天下。跳過格物，直接做誠意工夫，便會淪為虛妄；不能齊家，卻妄想治理天下，必然無法成功。 

First, it must proceed in gradual order and cannot be skipped: The sequence of the eight items is naturally reasonable; each preceding item is the foundation of the following one, and each following item is the extension of the preceding one. One must first engage in the practice of investigating things, then the practice of making intentions sincere; first cultivate the self, then regulate the family; first govern the state well, then extend to the world. Skipping investigating things and directly engaging in making intentions sincere will degenerate into emptiness; being unable to regulate the family yet deludedly aiming to govern the world will inevitably fail. 

第二，必以實學為基，不可懸空：程朱堅決反對不做實修工夫，只憑空揣摩、想象聖賢氣象的學風。朱子批評說："今人不曾做得聖賢工夫，卻要想象聖賢氣象，如何得似？只如思量顏子如何如何，孔子如何如何，不曾去實地做他下工夫，都不濟事"。氣象是工夫的自然外化，唯有實實在在地窮理、居敬、修身、做事，才能真正養成。 

Second, it must be based on practical learning and cannot be suspended in the void: The Cheng-Zhu school firmly opposed the scholarly tendency of not engaging in concrete cultivation but merely contemplating and imagining sage-like demeanor in the abstract. Zhu Xi criticized: "People today have not done the cultivation practice of sages, yet they want to imagine sage-like demeanor—how can they resemble it? Just thinking about what Yan Hui was like or what Confucius was like, without going to concretely do the practice they did, is all of no use." Demeanor is the natural externalization of practice; only by genuinely exhausting principle, abiding in reverence, cultivating the self, and handling affairs can it truly be developed. 

第三，必以行意為要，不可離事：聖賢修養，絕不是整日靜坐、離群索居的體悟，必須在日常人倫、實際事務中磨礪。侍奉父母、對待兄弟、處理政事、處理外交，都是做修養工夫的場景。只有在實際事務中，不斷剋制私慾、踐行天理、平衡各方利益，才能真正拓寬格局、變化氣質，逐步養成聖賢的氣度。 

Third, it must prioritize putting intentions into action and cannot be separated from affairs: Sage cultivation is by no means the realization of sitting in meditation all day or living in seclusion, but must be tempered in daily human relations and concrete affairs. Serving parents, dealing with brothers, handling government affairs, managing foreign relations—all are scenarios for cultivation practice. Only in concrete affairs, by continuously restraining selfish desires, practicing Heavenly Principle, and balancing the interests of all parties, can one truly broaden one's vision, transform one's constitution, and gradually develop the bearing of a sage. 

五、現代轉化：程朱聖賢氣象論的當代價值 

V. Modern Transformation: The Contemporary Value of Cheng-Zhu Sage-Like Demeanor Theory 

程朱的聖賢修養理論，以《大學》八條目為次第，從日常道德實踐出發，逐步推廣到天下，形成了完整的工夫—境界體系。其中蘊含的倫理智慧，與現代社會的價值高度兼容，能夠為個人道德建設、國家治理、全球秩序構建提供有益的思想資源。 

The Cheng-Zhu theory of sage cultivation, taking the eight items of the Great Learning as its sequence, starts from daily moral practice and gradually extends to the world, forming a complete system of practice and spiritual state. The ethical wisdom contained within it is highly compatible with modern social values and can provide useful intellectual resources for personal moral construction, state governance, and the construction of global order. 

5.1 對當代個人道德建設的價值 

5.1 Value for Contemporary Personal Moral Construction 

現代社會中，個人面臨著消費主義、利己主義、多元化價值觀的衝擊，容易出現道德迷失、行為失范，人格變得狹隘、浮躁、功利。程朱的聖賢氣象論，為當代公民道德修養提供了清晰的路徑： 

In modern society, individuals face the impact of consumerism, egoism, and pluralistic values, easily experiencing moral disorientation and behavioral anomie, with personality becoming narrow, impetuous, and utilitarian. The Cheng-Zhu theory of sage-like demeanor provides a clear path for contemporary civic moral cultivation: 

第一，立志向，以聖賢為模範：程朱強調，為學修身，必先立大志，以聖人為目標，確立明確的道德理想。現代教育，應引導公民以歷史上的賢人為模範，不是要求每個人都達到聖人的境界，而是要培養明辨是非、堅守道義、服務社會的道德志向，不被短期的利益、個人的私慾迷惑。 

First, set aspirations and take sages as models: The Cheng-Zhu school emphasized that in learning and self-cultivation, one must first set great aspirations, taking sages as the goal and establishing clear moral ideals. Modern education should guide citizens to take historical worthies as models—not requiring everyone to reach the state of sages, but cultivating the moral aspiration to clearly distinguish right from wrong, uphold justice, and serve society, without being deluded by short-term interests or personal selfish desires. 

第二，做實功，從日常小事做起：程朱的八條目，明確了道德實踐的可操作路徑：從學習文化知識、明辨是非道理做起，在日常獨處時嚴格省察自己的心思，在家庭中孝順父母、友愛兄弟姐妹，在社會上誠實守信、盡職盡責，不做空談道德的"語言的巨人，行動的矮子"。長期堅持下去，便能變化氣質，養成正直、平和、寬厚的人格氣度。 

Second, do solid work, starting from small daily matters: The eight items of the Cheng-Zhu school clarify an operable path for moral practice: starting from learning cultural knowledge and distinguishing right from wrong, strictly examining one's thoughts in daily solitude, being filial to parents and loving siblings in the family, being trustworthy and fulfilling one's duties in society—not being a "giant of words and dwarf of action" who only talks about morality. Persisting over the long term, one can transform one's constitution and develop an upright, peaceful, and generous personal bearing. 

第三，重實踐，在事上磨鍊：程朱反對脫離實際的空談道德，主張在實際事務中磨礪品格。現代公民，應在工作、家庭、社會交往中，主動承擔責任，面對矛盾不迴避，面對利益不貪心，時時用道德規則約束自己，在實踐中涵養公正、勇敢、堅毅的道德品質。 

Third, value practice and temper oneself in affairs: The Cheng-Zhu school opposed empty talk about morality detached from reality, advocating the tempering of character in concrete affairs. Modern citizens should proactively take responsibility in work, family, and social interactions, not evading conflicts, not being greedy for profit, constantly restraining themselves by moral rules, and cultivating the moral qualities of justice, courage, and perseverance through practice. 

5.2 對現代國家治理的價值 

5.2 Value for Modern State Governance 

程朱"修身齊家治國平天下"的邏輯，強調治理者的道德修養是國家治理的根本，這對現代國家治理具有重要啟示： 

The Cheng-Zhu logic of "cultivating the self, regulating the family, governing the state, and bringing peace to the world" emphasizes that the moral cultivation of rulers is the foundation of state governance, which has important implications for modern state governance: 

第一，治理者要先修身，以德自律：程朱主張"格君心之非"，認為治理者的道德修養，是政治清明的基礎。現代國家的公職人員、各級領導幹部，是公共權力的行使者，更應注重修身，堅定理想信念，嚴守道德底線，克服私慾、私心，培養公正、廉潔、勤政的道德人格，才能做到依法用權、秉公用權，治理好公共事務。 

First, rulers must first cultivate themselves and exercise self-discipline through virtue: The Cheng-Zhu school advocated "rectifying the errors of the ruler's mind," holding that the moral cultivation of rulers is the foundation of clean politics. Public officials and leading cadres at all levels in modern states, as exercisers of public power, should pay even more attention to self-cultivation, firming their ideals and convictions, strictly observing moral bottom lines, overcoming selfish desires and private interests, and cultivating the moral personality of justice, integrity, and diligence—only then can they exercise power according to law and for the public good, and govern public affairs well. 

第二，治國要以仁心為本，施行仁政：程朱反對功利主義的暴政，強調治國要以民心為心，以民為本。現代國家治理，應堅守以人民為中心的發展思想，關注普通百姓的生活，保障人民的基本權利，完善公共服務，促進社會公平正義，讓發展成果惠及全體人民，這正是仁心仁政在現代社會的轉化。 

Second, governance must be based on a benevolent heart and implement benevolent rule: The Cheng-Zhu school opposed utilitarian tyranny, emphasizing that governance must take the people's heart as its own heart and put the people first. Modern state governance should uphold the people-centered development philosophy, pay attention to the lives of ordinary people, safeguard people's basic rights, improve public services, promote social fairness and justice, and let the fruits of development benefit all the people—this is precisely the transformation of benevolent heart and benevolent governance in modern society. 

第三，注重道德感化，示範引領：程朱認為，治理者的道德言行具有感召力，能感化百姓。現代治理，既要依靠法律制度規範社會行為，也要發揮道德的引領作用，培育公職人員的公正、廉潔、勤政的品格，引領全社會形成誠實守信、友愛互助、寬厚和諧的社會風氣。 

Third, emphasize moral transformation and exemplary leadership: The Cheng-Zhu school held that the moral words and deeds of rulers have inspirational power and can transform the people. Modern governance must rely not only on legal institutions to regulate social behavior, but also bring into play the leading role of morality, cultivating the qualities of justice, integrity, and diligence among public officials, and leading the whole society to form a social atmosphere of trustworthiness, fraternal mutual aid, generosity, and harmony. 

5.3 對當代全球治理的價值 

5.3 Value for Contemporary Global Governance 

當前，全球面臨著氣候變化、貧富差距、公共衛生安全、文明衝突等諸多挑戰，霸權主義、單邊主義、文明優越論依然存在，全球治理體系面臨重重危機。程朱聖賢之學中的萬物一體之仁、絜矩之道、理一分殊，恰好為現代全球治理提供了關鍵的倫理準則： 

At present, the world faces numerous challenges such as climate change, the gap between rich and poor, public health security, and civilizational conflict. Hegemonism, unilateralism, and the theory of civilizational superiority still exist, and the global governance system faces multiple crises.In the Cheng-Zhu tradition of sage learning, the benevolence that forms one body with all things (wanwu yiti zhi ren[萬物一體之仁 the benevolence that forms one body with all things]), the way of the measuring square (xieju zhi dao [絜矩之道 the way of the measuring square]), and the principle of one principle, many manifestations (li yi fen shu [理一分殊 one principle, many manifestations]) precisely provide crucial ethical standards for modern global governance: 

第一，以萬物一體之仁，樹立人類命運共同體意識：程朱的"天地萬物一體之仁"，主張超越自我、家庭、國家的局限，以天下萬物為一體，把他人、他國視為自己的一部分。這與人類命運共同體的理念高度契合：全球各國、各民族相互依存、命運與共，人類是一個整體；在全球治理中，各國應摒棄零和博弈、你輸我贏的狹隘思維，以人類共同利益為念，相互合作，共同應對全球挑戰。 

First, use the benevolence of all things as one body to establish the consciousness of a community with a shared future for humanity: The Cheng-Zhu "benevolence of heaven, earth, and the myriad things as one body" advocates transcending the limitations of self, family, and state, taking all things under heaven as one body, and regarding others and other states as part of oneself. This aligns closely with the concept of a community with a shared future for humanity: all states and peoples in the world are interdependent and share a common fate, and humanity is a single whole. In global governance, all states should abandon the narrow thinking of zero-sum games and win-lose outcomes, keep the common interests of humanity in mind, cooperate with each other, and jointly address global challenges. 

第二，以絜矩之道，構建平等的國際秩序：絜矩之道的核心是換位思考、將心比心，不將自己的厭惡的方式，轉嫁給他人。這是處理國際關係的基本倫理：各國要尊重別國的主權、獨立、平等，尊重別國的歷史文化、社會制度、發展道路，不強行干涉他國內政，不搞霸權主義、強權政治，通過平等對話、協商合作，化解國際矛盾，平衡各國利益。 

Second, use the way of the carpenter's square to construct an equal international order: The core of the way of the carpenter's square is perspective-taking and putting oneself in another's place, not imposing on others the treatment one oneself finds repugnant. This is the basic ethic for handling international relations: all states should respect the sovereignty, independence, and equality of other states, respect their histories, cultures, social systems, and development paths, not forcibly interfere in other states' internal affairs, not engage in hegemonism or power politics, and resolve international conflicts and balance the interests of all states through equal dialogue and cooperative consultation. 

第三，以理一分殊，堅持文明交流互鑒："理一分殊"承認天理的統一性，也承認表現形式的多樣性。在全球治理中，要承認文明的平等性、多樣性，沒有任何一種文明優越於其他文明，不能用單一的價值標準評判世界各國；同時，要堅守人類共同的價值，如和平、正義、自由、平等，推動不同文明交流互鑒，取長補短，共同促進人類文明的進步。 

Third, use the unity of principle and diversity of manifestations to uphold exchange and mutual learning among civilizations: "The unity of principle and diversity of manifestations" acknowledges both the unity of Heavenly Principle and the diversity of its forms of manifestation. In global governance, one must acknowledge the equality and diversity of civilizations—no civilization is superior to any other, and no single value standard should be used to judge all states in the world. At the same time, one must uphold the common values of humanity, such as peace, justice, freedom, and equality, promoting exchange and mutual learning among different civilizations, drawing on each other's strengths, and jointly advancing the progress of human civilization. 

"聖賢氣象"是宋明理學的終極境界，是儒家道德理想的人格化呈現。二程首次將其標舉為為學宗旨，朱熹進一步完善，將《大學》八條目整合為循序漸進、由內及外、下學上達的完整踐履次第，構建了從窮理存心到平治天下的聖賢養成體系。近代錢穆《朱子新學案》回歸程朱原典，剝離後世的玄虛化誤解，明確了聖賢氣象的實學本質：聖賢非生知，乃學以至之；氣象非空想，乃工夫之驗；成就聖賢氣象的關鍵，在實地踐履，在日常人倫中持續踐行天理。 

"Sage-like demeanor" is the ultimate state of Song-Ming Neo-Confucianism and the personalized presentation of Confucian moral ideals. The Cheng brothers first elevated it as the aim of learning, and Zhu Xi further perfected it, integrating the eight items of the Great Learning into a complete practical sequence that proceeds gradually, from inner to outer, and from learning below to reaching upward—constructing a system of sage formation from exhausting principle and preserving the mind to bringing peace and order to the world. In modern times, Qian Mu's New Studies on Zhu Xi returned to the primary texts of the Cheng-Zhu school, stripped away later metaphysical misunderstandings, and clarified the practical-learning essence of sage-like demeanor: sages are not born with knowledge, but achieve it through learning; demeanor is not empty imagination, but the verification of practice; the key to achieving sage-like demeanor lies in concrete practice, in continuously practicing Heavenly Principle in daily human relations. 

通過逐層分析格物致知、誠意正心、修身齊家、治國理政、全球治理平天下的進階邏輯，可以清晰發現：聖賢氣象並非一蹴而就的神秘境界，而是隨着踐履工夫的不斷推進，逐步沉澱、拓展、圓融的：內聖工夫，將外在的天理，內化為真實的道德信念，為氣象奠定內在基礎；外王工夫，將內在的道德信念，轉化為齊家、治國、平天下的實際行動，不斷拓展格局的廣度、深度、高度，最終達到與天地萬物同流的圓融境界。 

Through layer-by-layer analysis of the progressive logic of investigating things and extending knowledge, making intentions sincere and rectifying the mind, cultivating the self and regulating the family, governing the state, and bringing peace to the world as global governance, one can clearly see that sage-like demeanor is not a mystical state achieved overnight, but is gradually accumulated, expanded, and consummated as practical cultivation continually advances: inner sagehood practice internalizes external Heavenly Principle into genuine moral conviction, laying the inner foundation for demeanor; outer kingship practice transforms inner moral conviction into concrete actions of regulating the family, governing the state, and bringing peace to the world, continually expanding the breadth, depth, and height of one's vision, ultimately reaching the consummate state of flowing together with heaven, earth, and the myriad things. 

程朱的聖賢氣象論，雖產生於古代社會，但其包含的實學踐履、道德修身、仁民愛物、和諧共生的思想，具有跨越時空的價值。在當代社會，它為個人道德修養提供了可操作的路徑，為國家治理提供了以人民為中心的倫理資源，為全球治理提供了和平共處、文明互鑒的傳統智慧。 

Although the Cheng-Zhu theory of sage-like demeanor originated in ancient society, its ideas of practical learning and concrete practice, moral self-cultivation, benevolence to the people and love for things, and harmonious symbiosis possess value that transcends time and space. In contemporary society, it provides an operable path for personal moral cultivation, people-centered ethical resources for state governance, and traditional wisdom of peaceful coexistence and civilizational mutual learning for global governance. 

研究的局限在於：本文側重梳理程朱原典與錢穆的學案論述，較少開展中西比較研究，未將程朱聖賢人格理論與西方倫理學的德性論、完全主義論展開對話；同時，對現代轉化的實踐路徑，未能進行深入的細化分析。後續研究可進一步深化中西德性倫理的比較，結合現代公民教育、全球治理實踐，構建更具實操性的聖賢人格現代轉化機制，讓傳統儒家的道德智慧，更好地服務於當代社會的道德建設與全球治理。 

The limitations of this study are: this paper focuses on梳理 the primary texts of the Cheng-Zhu school and Qian Mu's case-study discussions, with less Sino-Western comparative research, failing to engage the Cheng-Zhu theory of sage personality in dialogue with virtue ethics and perfectionism in Western ethics; at the same time, it has not conducted in-depth, detailed analysis of the practical paths of modern transformation. Future research can further deepen the comparison between Chinese and Western virtue ethics, and, in conjunction with modern civic education and global governance practice, construct a more operable mechanism for the modern transformation of sage personality, allowing the moral wisdom of traditional Confucianism to better serve contemporary social moral construction and global governance. 

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術語對照表 / Glossary of Key Terms

 聖賢氣象 shengxian qixiang 

sage-like demeanor / the personal bearing of sages and worthies 

程朱理學 Cheng-Zhu lixue 

Cheng-Zhu Neo-Confucianism / the School of Principle

 天理 tianli 

Heavenly Principle 

格物致知 gewu zhizhi 

investigating things and extending knowledge

 誠意正心 chengyi zhengxin 

making intentions sincere and rectifying the mind 

修身齊家 xiushen qijia 

cultivating the self and regulating the family 

治國平天下 zhiguo ping tianxia 

governing the state and bringing peace to the world

 道統 daotong 

lineage of the Way / orthodox transmission

 慎獨 shendu

 being cautious in solitude / vigilance when alone

 居敬 jujing

 abiding in reverence / maintaining seriousness 

理一分殊 li yi fen shu 

the unity of principle and diversity of manifestations

 絜矩之道 xieju zhi dao 

the way of measuring with the carpenter's square / the principle of reciprocity 

萬物一體之仁 wanwu yiti zhi ren 

the benevolence of all things as one body

 浩然之氣 haoran zhi qi 

flood-like qi / the spirit of vastness 

下學上達  xiaxue shangda

 learning from below and reaching upward

內聖外王 neisheng waiwang

 inner sagehood and outer kingship

 性即理 xing ji li 

nature is principle

 孝悌 xiaoti 

filial piety and fraternal respect

 中庸 zhongyong

 the doctrine of the mean / central harmony

 氣質 qizhi

 physical and psychological constitution / material nature

学科领域    中国哲学    Chinese Philosophy
学科领域    宋明理学    Song-Ming Neo-Confucianism
研究主题    圣贤气象    Sage-Like Demeanor
研究主题    《大学》研究    Great Learning Studies
研究主题    修养工夫论    Cultivation Theory
代表人物    朱熹    Zhu Xi
代表人物    二程    Cheng Brothers
代表人物    钱穆    Qian Mu
学术方法    实学重构    Practical-Learning Reconstruction
应用领域    全球治理    Global Governance
应用领域    公民道德教育    Civic Moral Education
文献类型    双语学术论文    Bilingual Academic Paper