本計劃擬除了對於《正蒙注》做一研究外，進一步對於王船山的《讀四書大全說》作一研究，其中主要鎖定在《中庸》學上，乃因為《中庸》的天命之性，是一重要研究課題1；而船山順著朱子的四書詮釋而做出自己的解釋，也對於朱子的《中庸》研究做出了一個修正；如《中庸》的「天命之性」，在朱子而言，「命猶令也。」2朱子的天命觀是一種超越的詮釋，而船山較重氣，故與朱子有所不同；又朱子依於理一分殊的講法，對於「天命之性」其中的性，認定是為人性與物性，而在船山而言，認為天命之性，只就人性而言，不及物性，此是船山重人成的義理。而《中庸》雖有「盡物之性」的見解，對此，船山又如何給出一個圓滿的詮釋。此乃本計劃所要討論，並預計達到一個詳實的結論。 This paper proposes to research Zheng Meng Zhu, and to further research Wang Chuanshan’s Du Sishu Daquan Shuo. The study primarily focuses on the study of Zhong Yong, and this is because Zhong Yong’snature of the heaven is an important research issue. Chuanshan followed Zhu Xi’s interpretation of the Four Books to make his own interpretations, and made a modification from Zhu Xi’s study of Zhong Yong. Zhong Yong’s “the nature of the heaven”for Zhu Xi, “nature is like an order.”Zhu Xi’s view of nature is a transcendental interpretation, and Chuanshan places greater emphasis on Qi, differing from Zhu Xi. Furthermore, Zhu Xi’s differentiation basis of principle sees the nature of “the nature of the heaven” as humanity and the character of things, but Chuanshan believes that the nature of the heaven only concerns humanity and not the character of things; this is Chuanshan’s emphasis on righteous principles of people. Even though Zhong Yong has the view of “complete the character of things,” how does Chuanshan offer a complete interpretation? These are the points to be discussed in this plan, and it is expected that there will be a comprehensive conclusion
