“关学”是特定时空中的理学思想，“关学开派，肇自横渠”，纵观宋代关学的发展，在张载殁后李复是至关重要的一环，甚至被认为是“关学正传”。以往有关李复的研究往往将其视为张载弟子并继承了张载关于“气”的思想，代表了张载逝世后关学发展的重要方向，但由于文献缺失、正史无传等原因，李复与张载的师承关系还需要进一步梳理考证。李复出生于北宋中期，待李复成长起来，邵雍、周敦颐、张载、二程的理学架构已趋于完善，李复在深受关学思想熏陶的同时，更有机会借鉴其他学派的丰硕成果，以广阔的视野审视诸家并创造出独特的理学思想。“太极元气”是李复独特的气本论建构，在吸收张载气学特色的基础上融合了周敦颐、邵雍二人以“太极”立论的象数理路，以独特的方式阐发了气论。在修养论方面，李复将对“善”的体认提高到与“道”、“性”同等重要的地位，并提出“养心”的修养方法。本着儒家经世致用的传统，李复对于如何治世也有自己独特的见解，提出了“观时之宜”为政原则。李复的本体论、修养论及政治观体现了李复对于当时文化环境和社会环境的深刻思考，是北宋中后期理学思潮的重要组成部分。

论文共四章内容：

第一章主要论述李复生平。李复所处的时代背景及其经历对他思想体系的创建有着不可忽视的影响，李复年少时无意仕途，后却“居官行己，咸取六经”，达到学贵有用、精思力践的境界，这种转变除了关中地区文化氛围潜移默化的影响外，还和李复与关中士人的交往有关，以往多认为李复为“横渠门人”，并以此身份融入到地区的精英团体中，但此论断证据不足。第二章主要论述李复“太极元气”的本体论。宋代的理学家习惯用以《易》立说的方式来建构自己的理论体系，李复亦是如此，他通过对《周易》的诠释建立了一套气论体系。李复将张载的气学特色与周、邵围绕“太极”立论的象数学理路结合，以“元气”释“太极”，建构出一套宇宙论哲学体系，揭示宇宙万物创生的动力和根源。第三章主要论述李复的修养论。李复倡导“知本”，这是入德的第一步，“知本”是李复以“种苗、种木”喻道德修养时的概念，这里的“本”就是儒家所提倡的“善”的概念。达到“知本”目标的方式是“养心”，类似孟子所说的养“浩然之气”。“养心”的手段是“自省”、“虚壹而静”和“脱然自悟”。李复的修养论汲取了诸多儒家思想，形成了独特的理论体系。 第四章主要论述李复的政治观。北宋中后期诸多学派对王安石变法展开激烈讨论，李复在此时局之下从政多年，亦有诸多见解，《潏水集》保留了大量政论性的文字，包括对张载“法三代”和王安石变法的态度。李复的政治观是其本体论和修养论的落脚点，将李复的政治观点放在理学视域下进行考量，展现关学个体人物在时代洪流中对经世致用的阐释。第五章结语论述李复思想在关学思想中的地位，并阐明其在宋代理学建构中的价值。

"Guan Xue" is a Neo-Confucianism thought in a specific time and space. "Guan Xue opened a school and originated in Hengqu." Throughout the development of Guan Xue in the Song Dynasty, Li Fu was a crucial link after the death of Zhang Zai, and even was considered as the "authentic biography of Guan Xue.". In the past, Li Fu was often regarded as a disciple of Zhang Zai and inherited Zhang Zai's thought on "Qi", representing an important direction in the development of Guan Xue after Zhang Zai's death. However, due to the lack of literature and the absence of official history, the relationship between Li Fu and Zhang Zai's teacher and heir still needs further research. Li Fu was born in the middle of the Northern Song Dynasty. When Li Fu grew up, the Neo-Confucian framework of Shao Yong, Zhou Dunyi, Zhang Zai, and Er Cheng had become more and more perfect. While deeply influenced by Guan Xue, Li Fu had the opportunity to learn from the fruitful achievements of other schools of thought, examine various schools with a broad perspective, and create unique Neo-Confucian thoughts. "Taiji Yuanqi" is a unique construction of Li Fu's theory of Qi based on the characteristics of Zhang Zai's theory of Qi. On the basis of absorbing the characteristics of Zhang Zai's theory of Qi, Zhou Dunyi and Shao Yong integrated the image mathematical approach of their theory of "Taiji", and expounded the theory of Qi in a unique way. In terms of cultivation theory, Li Fu raised the recognition of "goodness" to the same important position as "Tao" and "nature", and proposed a cultivation method of "cultivating the mind.". In line with the Confucian tradition of governing the world and applying it to practical purposes, Li Fu also has his own unique views on how to govern the world, proposing the principle of "observing the opportune times" as a political principle. Li Fu's ontology, cultivation theory, and political outlook reflect his profound reflection on the cultural and social environment at that time, and are an important component of the Neo-Confucianism trend of thought in the mid and late Northern Song Dynasty.

 

The thesis consists of four chapters:

The first chapter mainly discusses Li Fu's life. The background and experience of Li Fu's era had an undeniable impact on the establishment of his ideological system. When Li Fu was young, he had no intention of pursuing an official career. However, he later "lived in an official position, practiced himself, and learned the Six Classics", reaching a state of being valuable in learning, useful in thinking, and diligent in practicing. In addition to the subtle impact of the cultural atmosphere in the Guanzhong region, this transformation was also related to Li Fu's contacts with the Guan sergeants. In the past, Li Fu was often considered a "Hengqu disciple", And as such, they have been integrated into the elite groups in the region, but the evidence for this assertion is insufficient. The second chapter mainly discusses Li Fu's ontology of "Tai Chi Yuanqi". In the Song Dynasty, Neo-Confucians used to construct their own theoretical system by using the theory of the Book of Changes, as did Li Fu, who established a system of Qi theory through the interpretation of the Book of Changes. Li Fu combined Zhang Zai's Qi characteristics with Zhou and Shao's phenomenological mathematical approach to "Tai Chi", interpreting "Tai Chi" with "Yuan Qi", constructing a cosmological philosophical system that reveals the dynamics and roots of the creation of all things in the universe. The third chapter mainly discusses Li Fu's theory of cultivation. Li Fu advocates "knowing the root", which is the first step to moral cultivation. "Knowing the root" is the concept that Li Fu uses to describe moral cultivation by "planting seedlings and trees". Here, "the root" is the concept of "good" advocated by Confucianism. The way to achieve the goal of "knowing the root" is to "cultivate the heart", similar to what Mencius called "cultivating the noble spirit.". The means of "cultivating the mind" are "self reflection", "emptiness and tranquility", and "detachment and self realization". Li Fu's theory of cultivation has absorbed many Confucian thoughts and formed a unique theoretical system. The fourth chapter mainly discusses Li Fu's political outlook. In the mid and late Northern Song Dynasty, many academic parties engaged in heated discussions about Wang Anshi's Reform. Li Fu had been in politics for many years under this situation, and he also had many opinions. "The Collection of Xie Shui" retained a large number of political commentaries, including his attitude towards Zhang Zai's "Three Dynasties of Law" and Wang Anshi's Reform. Li Fu's political viewpoint is the foothold of his ontology and cultivation theory. It considers Li Fu's political viewpoint from the perspective of Neo-Confucianism, and demonstrates the interpretation of individual figures of Guan Xue in the tide of the times on the practical application of the world. The fifth chapter is the conclusion, which discusses the position of Li Fu's thought in Guan Xue's thought and clarifies its value in the construction of Song Dynasty's Neo Confucianism.

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