摘要：朱子心论一直是学界的研究热点所在。本文在学界既有研究的基础上，将朱子心论诸问题依次总结为“能力”、“性理”、“虚实动静”、“身体与善恶”、“工夫”五个部分，进而形成一个由浅入深、从简到繁、原始要终的圆密体系，并对此体系中的主要细节进行了进一步的探讨。

首先，在“能力”方面，笔者主要探讨了朱子这里“心”与“知觉”、“思”、“情”、“意”之间的关系，以及朱子对人类心灵能力差异的看法，发现在朱子，“心”和“知觉”是等同的，而“心（知觉）”在与他者接触的过程中，会依次运用为“思”、“情”、“意”三种能力；人类心灵能力之间，存在着从“上智”到“下愚”的千差万别。

进而，在“性理”方面，笔者主要探讨了朱子“心具众理”、“心与理一”、“心统性情”三个命题的内涵，发现在朱子，“心具众理”是要揭示“心（知觉）”是造化生生道理的充分具体化；“心与理一”主要是在描述人类心灵中“上智”心灵所特有的、根本上自我同一的状态；“心统性情”的核心内涵在于揭示“心（知觉）”统称作为造化生生道理充分具体化的“知觉”之能及其所生“思”、“情”、“意”三能，扩展意义在于描述“上智”心灵所特有的、始终自做主宰的状态。

再进一步，在“虚实、动静”方面，笔者主要探讨了朱子“心之特点论”、“明德论”、“中和新说”的理论内涵，发现在朱子，人类心灵总体都具有趋近无迹、丰富、灵活、广大的特点，但只有“上智”心灵最充分地体现了这些特点，因而被别称为“明德”；朱子最终是以“正思未萌”和“正思萌焉”分判“未发”、“已发”，而“未发”、“已发”都有健康态和病态，健康、病态的未发、已发之间，形成了错综复杂的关系。

再进一步，在“身体、善恶”方面，笔者主要探讨了朱子“人心道心论”和“心与善恶论”，发现在朱子，“人心”、“道心”的名义虽然确定，但在不同的生活情境中会有两种不同的落实，因而有“人心亦化而为道心”和“道心为主人心听命”两种不同的应然处置；人类心灵就其存在而言都是“善”的，但只有“上智”心灵才能保证在与一切他者的接触中无不“行善”，其他心灵则存在着在与他者的接触中“行恶”的可能性。

最后，在“工夫”方面，笔者主要探讨了朱子“致知格物论”、“敬论”和“知行论”，发现在朱子，“致知格物”主要是心灵向“上智”自我提升的方法，也附带扩充真实知识的效果；“敬”是指心灵自具的一种自我稳定、自我保持的力量，在不同心灵处会有深厚、浅薄的区别；“知行”首先是学习范围内的论述，“知”的核心意义在于心灵通过“致知格物”自我提升到某一高度，“行”的核心意义则在于心灵发挥“敬”力、反复训练而习惯于这一高度；通过“提升-保持-再提升”的连续过程，一切心灵都得以自我变化为“上智”心灵，上面所谓“行恶”的危险得以从根本上消除。

总体来看，朱子心论带有浓重的“心理学（psychology）”色彩，但又不失“道德哲学”的底色，从而提供出“心理学”和“道德哲学”贯通的一种方案，正如其理气论带着浓厚的“科学”色彩，但又不失“伦理学”底色，从而提供出“科学”和“伦理”贯通的一种方案一样。在这个意义上，朱子心论体系不但有助于中国心灵哲学的建立，而且对于“心理学和道德哲学如何贯通”这一普遍问题，也有不可估量的参考意义。

关键词：朱子  心  能力  性理  工夫

Abstract: Zhu Xi's theory about "Mind" has always been an emphasis and hotspot in the academic circles. This thesis aims to advance the research of this subject. Based on the research results obtained in the academic circles, this thesis divides the relevant issues into five parts, namely "ability", "principle of nature(性理)", "characteristic and process", "body, good and evil", as well as the finally "methods(工夫)", thus forming a system from shallow to deep with a beginning and an end, and then further explores the specific issues in this system.

In terms of "ability", this thesis mainly studied Zhu Xi's views on "mind" and "perception", "thinking", "feeling" and "intention", as well as his views on the differences of human minds, and found that he believed "mind" was equal to "perception", while "mind(perception)" would successively upgrade to "thinking", "feeling" and "intention " when in contact with others, and there are differences in "wisdom" and "stupidity" between human minds.

Further, in the aspect of "nature principle", this thesis mainly discussed the connotation o Zhu Xi's three propositions, "心具众理", "心与理一", and "心统性情". It was found that the meaning of"心具众理" was that "mind(perception)" served as the sufficient incarnation of the "principles". The proposition "心与理一"was mainly used to describe the state of self-identity of the "superior intelligence" mind. The core connotation of "心统性情" lied in revealing that the "mind (perception)" collectively alleged the ability of "perception"(which was the sufficient incarnation of the "principles"），and the "thinking", "feeling" and "intention" generated by it. The extended significance of "心统性情" lied in describing the state of "always be the master of itself"，which was owned by the "superior intelligence" mind.

Furthermore, in terms of characteristics and process, this thesis mainly discussed Zhu Xi's "mind characteristic theory", "Mingde theory", "new theory of 中和", and found that in Zhu Xi's point of view, human minds was overall endowed with the characteristics of invisibility, richness, flexibility, and extensiveness, but only the "superior intelligence" minds were able to demonstrate these characteristics fully, and thus were called "Mingde". In the final analysis, Zhu Xi divided the process of mind into two stages: "the right thought has not yet appeared" and "the legitimate thought arises", and Zhu Xi believed the two stages both had healthy and morbid states, which finally form intricate relationships.

Furthermore, in terms of "body, good and evil", this thesis mainly discussed his "人心道心论" and "the theory of mind, good and evil". It was found that Zhu Xi believed that "人心" and "道心" had different meanings in different situations of life, so there would be two different ways to dispose them. In terms of their existence, the human minds were all "good", but in terms of contact with others, only "superior intelligence" mind could guarantee always "doing good", other minds had the possibility of "doing evil".

Finally, in terms of "method", this thesis mainly discussed his "theory of 致知格物", "theory of respect(敬)" and "theory of知and行". It was found that Zhu Xi believed that "致知格物" was a method of self-improvement, also with the the effect of expanding real knowledge; "respect" referred to a kind of self-stability and self-maintenance power of the mind. "theory of 知 and 行" in the first place was within the scope of the study, the core meaning of "知" was to self-improve to a certain height, the core meaning of the"行" was to accustom oneself to this height by repeated training; through the continuous process of "uplift-continuous-re-ascension", all minds were able to change themselves into "superior intelligence" mind, and the danger of "doing evil" could be fundamentally eliminated.

Key Words: Zhu XI   mind   ability   principle   method