以理为第一原理,朱熹上承二程,既表现出某种构造形上世界图景的超验趋向,又延续了儒学沟通天道与人道的传统。通过理气关系的辨析,朱熹在不同的层面确认了理为存在的普遍根据。作为存在所以可能的根据,理又被赋予所以然与所当然两重涵义,与之相联系的是融当然于必然。正是在这里,以理为存在第一原理的内在涵义得到了真正的展示。当然与必然的沟通既使当然之则的规范意义得到强化,也突出了人的理性本质。较之当然和必然,天命之性和道心更多地从内在的方面展开了普遍之理,后者(理)在人格的成就与行为的成就中具体的表现为自觉的原则。在以自觉的原则确证人不同于其他存在之本质规定的同时,朱熹又或多或少表现出以自觉原则消解自愿原则的趋向。 Taking principle of rationality as the first principle, Zhu Xi inherited the two courses, showing not only the transcendental tendency of some constructive world picture, but also the continuation of Confucianism’s tradition of communication between heaven and humanity. Through the analysis of the relationship between qi and qi, Zhu Xi confirmed at various levels the rationale for the existence of a universal basis. As a possible basis for the existence, reason has been given so natural and dual meaning, is associated with it, of course, is inevitable. It is here that the inner meaning of reasoning for the existence of the first principle has been truly demonstrated. Of course, the inevitable communication even strengthened the normative meaning of course, and also highlighted the rational nature of man. As a matter of course and inevitably, the nature and destiny of destiny are more generalized from the point of view of the inner aspect, which manifests itself consciously in the accomplishments of the personality and the accomplishments of the actions. While consciously confirming that people are different from the essential provisions of other existences, Zhu Xi has more or less shown the tendency of consciously digesting the principle of voluntariness.