宋儒对“一贯”和“忠恕”的不同诠释

汉唐经学并不太注意“忠恕”和“一以贯之”的关系问题。北宋道德性命之学兴起后，宋儒多将一贯的“一”等同为道，而“忠恕”并非一贯之道也就成为一种流行见解，曾子也因此而被认为并未明道，这集中体现在王安石和陈祥道的新学解释之中。为了回应这些问题，二苏和不少程门后学都将忠恕视为曾子训导门人的转语，但二程则通过繁复的理论建构来肯定忠恕可以诠释一贯。朱熹批判性地兼采了这两种思路，他既借鉴二程以体用来理解一贯和忠恕，但又极力强调《中庸》之“忠恕”的实践力度，创造性地为曾子的一唯之对铺垫了《大学》格物致知苦学积累的前奏。

Interpretation of Yi Guan (Principle & Consistency) andZhong Shu (Loyalty & Forgiveness) in the Song Dynasty

Interpretation of Yi Guan and Zhong Shu in the Song Dynasty were not much debated by the Confucian Scholars. After the rise of the study of moral life in the Northern Song Dynasty, most of the Confucians in the Song Dynasty equated the consistent “Yi (one)” with Tao, regarding “loyalty and forgiveness” as being inconsistent with Tao, which became a popular opinion. Therefore, Zeng Zi was considered to have no understanding of Tao, which was mainly reflected in the new academic interpretation of Wang Anshi and Chen Xiangdao. In order to answer these questions, Su Shi and Su Zhe and many Cheng scholars regarded Zhong Shu as Zeng Zi's academic instruction, but Cheng Hao and Cheng Yi affirmed that Zhong Shu could be interpreted as consistency through complicated theoretical construction. Zhu Xi criticall y adopted both views. He not only used Cheng Hao & Cheng Yi's view as reference to interpre t consistency and loyalty and forgiveness, but also strongly emphasized the practice of loyalty and forgiveness in the doctrine of the Mean, which creatively paved the prelude for Zeng Zi's proposal of careful investigation and painstaking accumulation of knowledge in Da Xue.