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余英时先生在《朱熹的历史世界》一书中对朱子的“道统—道学之辨”进行了重构,指出朱子那里存在着道统与道学的严格区分:道统是孔子之前的有德有位的圣王之间相传的谱系,而孔子有德无位,只能开创道学却未能继承道统。然而,他的这一重构与朱子的本意相距甚远。对朱子而言,道统是道学的传授谱系,道学是道统的传承内容。而道学的具体内容则是一套实现内圣的修养工夫,同时也是历代圣贤相传的治理天下的“密旨”、“心法”。在位的人君作为统治者,只有按照这一套工夫系统进行自我修养,才能够通过内圣的修养实现外王的政治理想。因此,朱子对道统与道学的论述包含着对在位的人君进行政治立法的诉求。
In his book “The Historical World of Zhu Xi”, Mr. Yu Yingshi reconstructed Zhu’s “Daoist-Taoological Discernment,” pointing out that there exists a strict distinction between Taoism and Daoism in Zhu Xi: Taoism was a virtue before Confucius The lineages between the holy king, and Confucius has no place, can only create Taoism but failed to inherit Taoism. However, his reconstruction is far from Zhu’s intention. For Zhu, Taoism is the pedigree of Taoism and Taoism is the tradition of Taoism. The specific content of Taoism is a set of efforts to achieve the cultivation of the Holy Land, but also the history of the sages and deeds of the ancient world governing the “secret purpose”, “heart”. The reigning monarch as a ruler, and only in accordance with the system of self-cultivation in this set of efforts, can we achieve the alien’s political ideal through the cultivation of the inner saint. Therefore, Zhu’s discourse on Taoism and Daoism contains the demand for the political legislation of the incumbent.