本论文对朱子仁论的伊洛渊源、朱子早期仁论、湖湘学派对朱子早期心性论的影响作了深入的讨论；对主要发生在朱子和张栻等湖湘学者之间的“《洙泗言仁录》辩”、“‘观过知仁’辩”、“‘知觉言仁’辩”、“《仁说》之辩”的近百封书信进行了坚实的考证，明辨其序次与往复关系；在此基础上，对朱子中年时期四大论辩的义理亦作了深入研究，进而专章论述朱子《仁说》的主要义理，并在“综论”一章论证了朱子之仁为道德实践的自律主体，以回应当今朱子学研究的重大问题。 张栻编成《洙泗言仁录》最初稿约在庚寅十二月或辛卯一月，“《洙泗言仁录》辩”主要发生于辛卯、壬辰两年；朱子《观过说》约作于辛卯一月、《观心说》约作于辛卯三或四月，“‘观过知仁’辩”主要发生于辛卯、壬辰两年，约在壬辰十二月结束；朱子《克斋记》初稿先于《仁说》初稿，朱子《仁说》初稿约作于壬辰二或三月，朱子《克斋记》最终定稿于癸巳五或六月、《仁说》定稿于癸巳八或九月、《仁说图》约作于癸巳冬；朱子和张栻关于朱子《仁说》初稿的辩论约在壬辰二月至壬辰十二月，朱子和湖湘学派关于“知觉言仁”说的辩论约在壬辰七月至十一月。 朱子中和新说在求仁工夫上，以道南学派统摄湖湘学派，从而打通了两者的求仁工夫。朱子以“心之德”训仁主要来自孟子和胡宏的影响，以“爱之理”训仁则主要受儒家以爱言仁传统和程颐仁性爱情思想的影响，程颢的影响则主要反映在朱子以“天地生物之心”作为仁的价值根源和存在本原，以及从生意观仁、识仁和论仁的思想。 在朱子的哲学系统中，仁作为心，乃是道德本心，道德法则的颁布者；仁作为理，乃是具有普遍必然性的道德法则和道德原理；仁作为德，乃是本心之全德，其本身即包含了实现道德法则的内在力量，表现为本心道德创生活动之不容已；仁作为情感，乃是具有先验性的道德情感，即孟子所说的四端，仁义礼智之性的发用；仁作为境界，则是心理合一、天人合一的圣人胸次和宇宙情怀，在此境界中，实现了康德所说的意志自由，即意志之积极自由和消极自由。仁义礼智是性、是体，恻隐、羞恶、辞让、是非是情、是用，性发为情，心则包摄性情而为性情之主宰；由于天道和人道的血脉贯通，人道仁义礼智四德之“仁”犹天道元亨利贞四德之“元”，是纯亦不已地道德创生活动的主体。朱子哲学在本质上是一个以“仁”为核心的仁学，本论文即是以“仁”为视角，对朱子仁学哲学体系的呈现。

This dissertation has made full and deep research on the theoretical sources of Zhu Xi’s theory on Ren (humanity), Zhu Xi’s early-stage theory of Ren, and the influence of Hu Xiang School on Zhu Xi’s early-stage theory of mind and human nature. This dissertation also has made solid textual research on the letters of “Zhu Si Yan Ren Lu Debate”, “Guan Guo Zhi Ren Debate”, “Zhi Jue Yan Ren Debate” and “Ren Shuo Debate”, which happened mainly between Zhu Xi and Hu Xiang School, and has examined which month these letters of the debates wrote, in order to make a clear time-order of these letters. Based on these solid textual researches, this dissertation also has made a thorough study on the meanings and philosophy in these letters and debates. Then the dissertation arranges a chapter researching the thought of Ren Shuo. And in the synthetic chapter, this dissertation proves that Ren in Zhu Xi’s philosophy is the subject of moral autonomy, in order to respond to the key question of the contemporary research of Zhu Xi School. Zhang Shi wrote the Zhu Si Yan Ren Lu in about December, 1170 or January, 1171 and the time of “Zhu Si Yan Ren Lu Debate” was maily in 1171 and 1172. Zhu Xi wrote Guan Guo Shuo in about January, 1171, Guan Xin Shuo in March or April, 1171 and the time of “Guan Guo Zhi Ren Debate” was mainly in 1171 and 1172 and ended in about December, 1172. Zhu Xi wrote Ke Zhai Ji before Ren Shuo, and the draft of Ren Shuo wrote in about February or March, 1172. Zhu Xi wrote his final draft of Ke Zhai Ji in May or June and the final draft of Ren Shuo in August or September, 1173 and wrote Ren Shuo Tu in about the winter of 1173. The time of the debate on Zhu Xi’s Ren Shuo between Zhu Xi and Zhang Shi was approximately from February to December, 1172 and that on“Zhi Jue Yan Ren”approximately from July to November, 1172. In Zhu Xi’s new doctrine of “Zhong He”, he integrates Hu Xiang School’s practice on how to cultivate Ren into that of Dao Nan School. Zhu Xi defines Ren with two aspects of “virtue of mind” and “principle of love”, the first aspect is mainly from the thought of Mencius and Hu Hong, the second is mainly from that of the tradition of defining Ren as love in Confucianism and Cheng Yi’s doctrine of “Ren, human nature and love, feelings”, while Cheng Hao’s impacts are found in Zhu Xi’s recognizing the mind of heaven and earth as the value origin and moral ontology of Ren and the viewpoint of understanding Ren through vitality in nature things. In Zhu Xi’s moral philosophy, Ren as the moral mind, is the good will which authors moral law. Ren as principle, is the universal and necessary moral principle and law. Ren as virtue, is the full virtues of moral mind who has the power to put the moral law into practice. Ren as feelings, are transcendental moral feelings of “Four Buddings” advocated by Mencius, which are fluid from the nature of Ren, Yi, Li, Zhi. Ren as the states of mind, is the mind of saint and the cosmic feelings which have accomplished the unity of mind and principle and unity of human and heaven, and have realized both the positive and negative free will in Kant’s doctrine of moral philosophy. In Zhu Xi’s concept of mind, Ren, Yi, Li, Zhi is the moral nature while “Four buddings” are moral feelings and moral feelings flow from moral nature. Mind contains both moral nature and moral feelings, while mind regulates both. Ren, Yi, Li, Zhi (Four Virtues of Dao of human) correspond to Yuan, Heng, Li, Zhen (Four Virtues of Dao of heaven). As Four Virtues of Dao of human and Four Virtues of Dao of heaven have the relation as the blood in one body, Ren like Yuan is the successivly moral-creative subject. Zhu Xi’s philosophy is a philosophy which Ren is its core. This dissertation’s end is to research Zhu Xi’s philosophy in a viewpoint of Ren and essentially speaking, Zhu Xi’s philosophy is a moral philosophy of Ren.