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영어

Restraining in privacy is an important cultivation effort ofConfucianism, which was further developed byneo-Confucianism.When Zhu Xiinterpreted The Doctrine of the Mean, he distinguished Restraining in privacy from Being cautious and apprehensive (戒慎恐惧).Restraining in privacy was an effort when thoughts /emotions have arisen, but being cautious and apprehensive was an effort when thoughts /emotions haven’t arisen. Different from Zhu Xi, Zhang Jiucheng took Restraining in privacy and Being cautious and apprehensive as one effort, which was way to reach noumenon. The difference between their theories of effort rooted in the difference of their theory of noumenon. Zhu Xi regarded human nature asheaven principle, and Zhang Jiucheng regarded heart-mind as heaven principle. In Zhu Xi’s thought, as noumenon, human nature was only in the state when thoughts /emotions haven’t arisen. But in Zhang Jiucheng’s thought, heart-mind was running through all the time, which could show itself no matter when thoughts /emotions have arisen or not. The noumenon is also the effort. The different between Zhu Xi and Zhang Jiucheng’s thought, is exactly the fundamental disagreement between the SchoolofPrincipleandtheSchoolofMind.

중국어

慎独作为儒家重要的修养工夫，宋代理学和心学对其各有阐发。朱熹将《中庸》中的慎独和戒惧解读为两种工夫，慎独是已发之后为善去恶的工夫，戒惧是心存敬畏、主敬存养的工夫；张九成认为慎独与戒惧相同，都是对天理本心的体认，这是一种直取本体的工夫路径。二人慎独思想存在差异的根本原因，是理学和心学对本体理解不同。朱熹之“性即理”，是寂然不动的形而上本体；张九成之“心即理”，是贯穿形而上形而下，贯穿已发未发的本体。因而朱熹的工夫论中必须要有心的思维作用，为学与主敬并重，方能贯通；张九成的工夫论中，心即本体即工夫，以心识心。朱熹与张九成慎独思想的差异，正是心学与理学工夫论的根本分歧