CAJ | 학술논문

朱子的理学体系是个庞大的系统，其核心则是天理观。牟宗三认为，朱子依儒家典籍而存有论地断定天理为天地万物的本体，此天理是“存有之理”；但朱子通过从“然”反推其“所以然”之“存有论的解析”，并通过格物穷理的方式把握此“所以然”，从而使天理从“存有之理”转变为存在之“然”之存在性，即所谓“存在之理”。从朱子的论述来看，牟宗三的分析是有合理性的。不过，尽管朱子将天理从“存有之理”转变为“存在之理”，从而在成德上有所歧出，但其所开创的理性认知进路则具有极为重要的价值。
주자적이학체계시개방대적계통，기핵심칙시천리관。모종삼인위，주자의유가전적이존유론지단정천리위천지만물적본체，차천리시“존유지리”；단주자통과종“연”반추기“소이연”지“존유론적해석”，병통과격물궁리적방식파악차“소이연”，종이사천리종“존유지리”전변위존재지“연”지존재성，즉소위“존재지리”。종주자적논술래간，모종삼적분석시유합이성적。불과，진관주자장천리종“존유지리”전변위“존재지리”，종이재성덕상유소기출，단기소개창적이성인지진로칙구유겁위중요적개치。
Zhu＇ s Neo-Confucianism was an enormous theoretical system, the kernel of which was Zhu＇ s view of heavenly principles. According to Mou Zongsan , the Zhus ontologically determined based on Confucian classics, that heavenly principles were the beings of everything in nature. These heavenly principles were ＂ontological basis＂. However, the Zhus transformed the heavenly principles from ＂ontological basis＂ to the existence of ＂Yes＂, that is, the ＂reason of existence＂ by back-stepping his ＂ontological explanation＂ of ＂why being＂ from ＂being＂ and grasping ＂why being＂ by means of thorough investigation and analysis. According to Zhu＇ s theory, Mou＇ s was reasonable. analysis