摘要:由《中庸》“喜怒哀乐之未发谓之中，发而皆中节谓之和”衍生出的“未发已发”思想，在宋代主要展开为思想家们对心性与工夫的不同发明。心性论与工夫论实为“未发已发”思想之两翼双轮，互为整体地染绘了宋代理学家们的思想底色。宋代理学“未发已发”思想引入性、心概念，不再以情界定未发已发，发展了《中庸》“未发已发”思想，实现了未发已发思想心性化、哲学化转向，更以此为基础系统阐发了作为现实存在之人如何以心/情应物，以及在此过程中的道德发生原理、道德境界实现方法等问题。正因“未发已发”问题涉及心、性、情、意、念、欲、已发、未发、工夫以及境界上的中、和等核心概念，而被我们视为透视整个宋代理学史的绝佳角度。本文试图通过梳理宋代主流理学家们关于“未发已发”问题的不同主张，揭橥此时期心性论与工夫论的大体脉络，凸显理学家们解决人之现实存在问题的特质，进而为当下社会道德建构提供有效借鉴。

顺此哲学史的研究方法，我们将本文架构在两条相互交织的线索之上。一条以伊川—湖湘学派/道南学派—朱子为线索，宏观地考察伊川及其后学对“未发已发”思想的不同看法，以及由此衍生出的心性论与工夫论，梳理出一个宋代理学发展史的大体脉络。这在内容上整体呈现为合—分—合的发展趋势。另一条线索便是微观地考察学派内部差别，及其后学的发展与开拓。其中比较有代表性的便是“情”的发展之路、道南学派主静观中工夫的确立以及南轩与胡宏的差别。

具体来说，第一章辨析了“未发已发”与“中和”问题的区别与联系，梳理了先秦儒家心性论基本形态，及其对宋代未发已发思想中心性论与工夫论的影响。第二章开始则沿顺洛学的分化趋势，具体讨论宋代一线主流思想家们对“未发已发”话题的阐发。本章主要从“内外兼顾”的角度论述小程子未发已发思想中心性论与工夫论特色。伊川以讨论“中和”话题为切入点，向外逐渐蔓延出系统的未发已发思想，视心与性为相互独立的两套系统，且在辩证互动意义上“内外兼顾”地阐发了未发（内）与已发（外）所涉及的心性与工夫理论。这具体表现为性发为情说与以“感通”论心说，其中性情直贯且圆融的自我发显不需工夫加持，转而立足心上做“涵养须用敬，进学则在致知”的整体性工夫。涵养对应未发时的内修工夫，致知则对应已发时的外修工夫。第三章与第四、五章则分别从二程后学的代表——道南学派与湖湘学派出发，考察已发未发思想在宋代分化情况，至于胡宏、张栻弟子甚至弟子之弟子的学说，以及道南学派其它弟子后学的理论则被暂时搁置，只大体勾勒了其中的发展脉络。其中，第三章立足于“未发”（内）领域，系统考察了道南学派“体验”、“未发”的理论形态。道南学派继承伊川从“中和”话题入手来讨论未发已发，“中体”即心体的心性论必然对应“主静观中”的未发工夫，二者共同造就了道南学派偏重未发的思想特点。第四章与第五章则立足“已发”（外）领域，考察湖湘学派心性论与工夫论形态。第四章认为，胡宏视性为唯一实体的立场，必然导致与心的对立，而完满的性体决定了其既无法被认识，亦无法被施加任何工夫。于是，工夫只能立足于已发（外）而“治心以著性”。“治心”的具体方法便是“察识已发”。由此，胡宏的“未发已发”说呈显为偏重已发（外）的特点。第五章认为，张栻虽然继承了胡宏于“已发”处立言的学派特点，却在朱子影响下弱化了性的实体性，抬升了心的地位，心与性因此而趋同。相应地，南轩在工夫上亦不只重察识，而是在晚年提出了“察识与涵养并进”说，凸显了“未发”（内）的重要性。这种诠释未发已发思想的立场，使南轩整体表现为对“已发”说的反思，成为由分化到终结的过渡阶段。第六章认为，朱子集大成地建构起一而三分的心性情模式。朱子认为，未发已发不仅可以言性情，亦可言心；主敬涵养与格物致知工夫不只能作用于心，亦可作用于性情，且整体性地表现为心统性、情。除此之外，本章还着重考察了朱子对前人的总结与扬弃，及其最后服膺回归伊川的细节，尤其辨析了湖湘学派与南轩在朱子“中和之悟”过程中所担当的角色。总之，朱子集大成并非对前说的简单综合汇集，而是继承创造地推进了“未发已发”话题以及宋代心性论与工夫论的繁荣。

除此之外，本文另一条“暗线”则是微观地考察学派内部发展与差别。比如第三章认为，道南学派“主静”工夫实自罗从彦始，由“体验未发”到“静坐观中”体现了理论的发展与成熟。第四章与第五章论述了湖湘学派内部的差别。张栻心论乃继孟子而来，趋同的心性使其比胡宏更符合“以心著性”的特点。更重要的是，由胡宏到张栻的理论发展又可表现为情在心性论中逐渐凸显成熟的过程。胡宏情论只点到为止，张栻则将其发展为心主性情说，而朱子则在《仁说》与《知言疑义》后，系统地建构起了心、性、情三足鼎立的理论系统。这亦可作为考察宋代理学发展史的一条重要线索。

关键词：未发 已发 心性 工夫 情 理学

Abstract: The “Weifa Yifa” (未发已发)theory，which is derivative from “Zhong Yong”(中庸)，is concentrated on different interpretations and inventions of thinkers about the “Xinxing”(心性)、“Gongfu”（工夫）in Song Dynasty. It is the basis of the thinkers. It is systematically explained how the human-being should deal with the world, and how the principle of morality and the realization method of moral realm can be achieved. There is no superabundance to regard it as the most difficult access to be a saint. We also regard it as the most effective perspective to reflect the whole new-confucianism, because it is connected with the heart、nature、mention、mind、desire、“Yifa”、“Weifa”and so on. We want to reveal the development context by examining the similarities and differences of thinkers on “Weifa Yifa”. We structure the paper on two clues along the lines of philosophy history.

One clue is to view the theory fromYichuan—Huxiang School(湖湘学派)/Daonan School（道南学派）—Zhu Zito macro-examine the different views of Yichuan and his later students on the “Weifa Yifa” theory, as well as the “Xinxing”、“Gongfu”theory derived from it, and sort out a general context of the development history of the Song Dynasty. This is the overall development trend of combining-dividing-combining in content. Another clue in this article is to investigate the differences within the school microscopically, as well as the theoretical development of the predecessors within the school. The more representative ones are the development road of “emotion”，the establishment of “Zhu Jing”(主静) in the subjective view of Daonan School and the difference between Nan Xuan and Hu Hong.

Specifically, the first chapter examines the development and evolution of this topic from the pre-Qin to the Song Dynasty by tracing the source of the issue of “Weifa Yifa”, and the background of the time when it later turned to focus on “Xinxing” and “Gongfu”theory. It also sporadically involved related investigations of other thinkers such as Zhou Dunyi, Zhang Zai, Sima Guang, Fan Zhen, Han Wei, Wang Anshi, Li Daochun and others. Compared with other schools, Neo-Confucianists have more fully reflected and discussed the topic of “Weifa Yifa”,and its influence is far greater than that of other schools, so that the understanding of this topic has become the first difficulty in distinguishing whether Neo-Confucianists are getting started. This is also the prerequisite for us to start with the Neo-Confucian school to investigate the topic of “Weifa Yifa”. Starting from the second chapter, it follows the differentiation trend of “Luo Xue”(洛学), specifically discussing the interpretation of the topic of “Weifa Yifa” by mainstream thinkers in the Song Dynasty. The second chapter mainly discusses the construction model of Cheng Yi's theory of mind and nature and Gongfu theory from the perspective of the unity of opposites. We believe that Yichuan's “Xinxing” and “Gongfu”theory belong to two sets of systems, and the two appear to be mutually opposed and unified. As the initiator of the topic of “Weifa Yifa”, Cheng Yi elaborated both internally and externally the theory of mind and craftsmanship in both the undisclosed (inside) and the already released (outside). This is embodied in the theory of sexual estrangement and the theory of “Gan Tong”(感通), in which the self-satisfaction of the straight and perfect temperament does not require time and blessing, which also makes the practice of real people turn to work on the heart.As a result, the “Gongfu”theory that takes into account both internal and external considerations is concentrated on the theory that “cultivation requires respect, and learning is to gain knowledge”（涵养须用敬，进学则在致知）. Conservation corresponds to the internal repair work when it has not been issued, and the knowledge corresponds to the external repair work when it has been issued. Chapter Three, Four, and Five respectively start from the representatives of the Cheng Yi's posterity-the Daonan School and the Huxiang School, to investigate the differentiation of the topic of “Weifa Yifa”,in the Song Dynasty. As for the disciples of Hu Hong and Zhang Shi, and even among the disciples，The doctrines of the disciples and the post-learning theories of other disciples of the Daonan School are temporarily abandoned by us, and only outline the development context of this period. Chapter Three is based on the field of “Weifa”(internal), and systematically examines the theoretical forms of “Experience”（体验）and “Weifa”of the Daonan School. The theory of mind-nature is the “zhong body”（中体）, that is, the mind and body, must correspond to the unexploited time of “subjective mindfulness in mind”（“主静观中”）, which also highlights the theoretical characteristics of Daonan School of focusing on unspoken ideas. The fourth and fifth chapters are based on the “Yifa”field, investigating the “Xinxing”and “Gongfu”of the Huxiang School. Chapter 4 believes that Hu Hong's theory of sex as the sole entity will inevitably lead to its opposition to the mind, and the perfection of the sex body makes it impossible to be recognized, nor can any effort be imposed on it. As a result, “Gongfu”can only be based on “Yifa” and “治心以著性”.The specific method of “治心”is to “察识已发”As a result, Hu Hong's theory of “neutralization”showed a characteristic of emphasizing the already issued (outside). Chapter 5 believes that although Zhang Shi inherited the school characteristics of Hu Hongyu’s “Yifa”, he weakened the substantive nature of sex under the influence of Zhu Zi, and elevated the status of mind to nature, and the mind and nature showed sameness qualitative tendency. Correspondingly, the work is not only focused on perception, but in the later years, it has been revised to “察识涵养并进”, which greatly increased the emphasis on the “Weifa” field, and became a transitional form from differentiation to termination. The sixth chapter believes that Zhu Zi, based on the reflection and criticism of the predecessors' doctrines, has constructed a comprehensive theoretical model of one and three divisions between heart and temper. Compared with a detailed discussion of the theory of mind and time, this chapter focuses on the influence of various thinkers on Zhu Zi, as well as the details of Zhu Zi's final return to Yichuan, especially the role played by the Huxiang School and Nanxuan in the process of Zhu Zi’s “中和之悟”. The mastery and respect of time and knowledge can not only affect the mind, but also on the disposition, and it is expressed as the mind, nature and emotion as a whole. In short, Zhu Zi's collection is not a simple and comprehensive collection of the foregoing, but inherited and creatively promoted the topic of “Weifa Yifa”and the prosperity of the Song Dynasty theory of mind and nature and Gongfu theory.

In addition, another “hide clues”in this article is a subtle investigation of the development and differences within the schools. For example, Chapter 3 believes that the “主静”of the Daonan School actually started from Luo Congyan, and the development and maturity of the school's theory from “体验未发”to “观中”reflected the school's theoretical development and maturity. Chapter 4 and Chapter 5 discuss the differences within the Huxiang School. Since Zhang Shi followed Mencius, the homogeneity of the mind and nature made it more in line with the characteristics of “以心著性”in the theory of mind and nature than Hu Hong. More importantly, the theoretical development from Hu Hong to Zhang Shi can be manifested in the process of gradual maturity of emotion in the theory of mind and nature. As for the relevant discussion, Hu Hong only clicked to the end, while Zhang Shi had the theory of being in charge of disposition, and Zhu Zi systematically constructed the theory of sentiment after “仁说”and“知言疑义”.This is also an important clue for us to investigate the development history of Song agency studies.

Key Words: Weifa   Yifa   Emotion and Nature   Gongfu   Sensation   New-confucianism

导师：李中华教授