부산대학교 도서관

Cheng Hao inherited the ‘Yangqi’(养气, Cultivation of Nourishing Qi) from Mencius, and reconstructed the maxim of 'Bi you shi yan'(必有事焉, There must be constant practice) from the perspective of Neo-Confucianism, which creatively expanded the meaning from cultivation to the dimensions of ontology and realm. From the perspective of ontology, Cheng Hao believes that the maxim reflects that the body and cultivation works are consistent. In cultivation theory, Cheng Hao was the first to pay attention to the relationship between the maxim of 'Bi You Shi Yan' and 'Renti'(仁體, the Body of Benevolence). He regarded the maxim of 'Bi You Shi Yan' as a way of understanding Benevolence and preserving it with Reverence. In realm theory, Cheng Hao believes that the maxim shows the harmonious realm of the integration of all things. Mencius interpreted the maxim of 'Bi You Shi Yan' as the cultivation of Righteousness, and Cheng Hao rediscovered the importance of Benevolence in Mencius' theory of 'Jiyi'(集義, Accumulation of Righteousness), adding a philosophical connotation of 'Jujing'(居敬, Reverence) to the maxim, and opening up a new direction for interpretation of the maxim of 'Bi You Shi Yan', which enriched the concrete content of the core thought Benevolence in Confucianism. 程颢继承了孟子的养气工夫，并从理学视角重构孟子的'必有事焉'句的内涵，使'必有事焉'句从原有的工夫论意义上的解释扩展到本体论、境界论等维度。从本体论看，程颢认为'必有事焉'句体现了本体与工夫相一致的观点；从工夫论看，程颢首次关注到'必有事焉'句与'仁体'的关系，他将'必有事焉'句视为'以敬存之'的识仁工夫；从境界论看，程颢认为'必有事焉'句展现了万物一体的圆融境界。孟子将'必有事焉'句阐发为'义'的工夫，而程颢重新发掘了孟子'集义'学说中的'仁'之价值，为'必有事焉'句增添'敬'的理学工夫的内容，开辟了此句解释的新路向，丰富了儒学核心思想'仁'的具体内容。