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二程和朱熹以“天理”论仁,以体用言仁,以生生之意喻仁。通过引入体用、性情、动静、已发、未发等范畴与理论深入探讨与开拓儒家仁学新内涵、新境界,而且也使孔、孟仁学中某些模糊不清的概念与表述逐渐明晰、丰富与精确。经过二程和朱子的创造性诠释,儒家仁学在广度和深度上都获得了重大的提升,理论形态趋向成熟与完备,儒家道德形上学臻于巅峰状态。寻求至善,是儒家一大思想主题。从伦理学意义上的《大学》“止于至善”出发,一直到形上学意义上的程颐天理至善思想的诞生,历代儒家探求至善的哲学步履递进递佳。程颐天理至善思想的出现,标志着儒家仁学成为中国自由主义伦理基础得以可能。
Er Cheng and Zhu Xi to “Heaven” “benevolence, in order to use words of honor, to life and meaning of metaphor. Through the introduction of body, temperament, movement, sentinel, unfinished and other areas and theories in-depth discussion and development of Confucianism benevolence new connotation, a new realm, but also make Kong, Meng Renxue some vague concept and expression gradually clear, Rich and precise. After two courses and Zhu Zi’s creative interpretation, Confucian benevolence gained great improvement both in breadth and depth. The theoretical form tends to be mature and complete, and Confucian moral metaphysics attains its peak. The search for perfection is the theme of Confucianism. From the ethical sense of ”university“ ”stop at the best" and proceed to the metaphysical significance of the Cheng Yi Tianli perfect idea, Confucianism sought perfection philosophical progress hand in hand. The emergence of Cheng Yi’s supreme ideology of heaven shows that it is possible for Confucian benevolence to become the ethical foundation of Chinese liberalism.