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一朱熹论命分两层次为说。第一层次是以气为言。然命有两般,有以气言者:厚薄清浊之禀不同也。如所谓“道之将行、将废,命也”;“得之不得曰有命”是也~①。人所禀于天的气既有厚薄清浊不同,则遭际因之而异。人的遭际虽因禀赋而异,但不可尽委诸气数而废人事。人之所以寿夭穷通者,是气也。……气数又不可尽委之而至于废人事~②。所谓人事,即道德践履。因此,命可说是道德实践上气化方面一个内在限制的虚概念。即当个体生命与无穷复杂的气化相顺或不相顺时,便有命限之感。命与气化相顺或不相顺的分际只是一个虚意,不是一个时间、空间的客观事实而可以用命题陈
A Zhu Xi’s argument is divided into two levels. The first level is based on the gas. However, there are two life-threatening, with rhetoric: the same end of the thickness of voicing also. Such as the so-called “Road will be OK, will waste, life also ”; Inherent in the weather of mankind both the voices of different voices, then the occasion varies. Although the human occasion varies due to endowments, it is not permissible to exhaust all available resources. The reason why people die poor life, is also gas. ... ... the number of gas can not be due to waste and committees ~ ②. The so-called personnel, that is, moral practice. Therefore, life can be described as an inherent limitation of morality in the gasification concept. That is, when the individual life and infinity complex vaporization or incompatible, they have the sense of life. The interdependence between life and gasification is not merely an illusion, not an objective fact of time and space but can be expressed by proposition Chen