本文選題：程頤 + 《周易》　； 參考：《周易研究》2017年04期

【摘要】：程頤理學(xué)的哲學(xué)法眼,無疑就是程顥所標(biāo)舉的"自家體貼出來"的"天理"。然而學(xué)界關(guān)于二程尤其是程頤的天理是如何體貼出來的觀照甚少,因此深化這一問題的探討,對于程氏易學(xué)與理學(xué)的研究而言,則具有更加重要的學(xué)術(shù)價(jià)值以及文化創(chuàng)新的現(xiàn)實(shí)意義。通過對程頤易學(xué)與理學(xué)的哲學(xué)邏輯架構(gòu)的深入分析,可以透顯出天理本體地位及其核心內(nèi)涵的理論賦予源自于程頤對于《周易》道體的深度發(fā)明:一是"無形只是道"的理論界定,二是"性命之理"的本體發(fā)現(xiàn),三是"道二"的哲學(xué)開新。由此,程頤理本論邏輯框架獲得源頭活水的理論支撐,《周易》道體亦得以高度的哲學(xué)活化,易學(xué)與理學(xué)融為一體。
[Abstract]:The philosophical jurisprudence of Cheng Yi is undoubtedly the "principle of God" advocated by Cheng Hao. However, little attention has been given in academic circles to how the second Cheng, especially Cheng Yi, was considerate. Therefore, to deepen the discussion of this issue, for the study of Cheng's Yi and Neo-Confucianism, It has more important academic value and practical significance of cultural innovation. Through the in-depth analysis of the philosophical logic structure of Cheng Yi's Yi study and Neo-Confucianism, The theory which can reveal the status of the nature ontology and its core connotation is derived from Cheng Yi's deep invention of the Tao body: first, the theoretical definition of "invisible is the Tao", and second, the ontology discovery of "the principle of life". Third, the philosophy of "Tao II" opens up new. Therefore, the logical framework of Cheng Yi-li 's theory is supported by the theory of the source of the water, and the Taoism has also been highly activated by philosophy, which combines learning with Neo-Confucianism.
【作者單位】： 山東大學(xué)易學(xué)與中國古代哲學(xué)研究中心;
【分類號】：B221;B244.6

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