朱子不仅把人性本善看成是儒家精神血脉的根本 ,而且还以气质的清浊及其对人性的遮蔽来解释“恶”的来源 ,从而为“去恶全善”提供了本体论和工夫论的根据。朱子主张“人心”每听命于“道心” ,实质就是工具理性必须服从于价值理性“去恶全善”的过程也就是“人心”觉醒为“道心” ,让价值理性的光辉照彻生命的过程。在朱子看来“善”为人或人类本有的心性真实 ,“恶”则是此心性真实在实现过程中受到阻碍的结果。但 ,心性本有真实的“善”只是潜在的本体论的“善” ,要使之变为现实的经验的“善”仍是十分艰难困苦的 ,所以一旦进入经验事实的层面 ,他就对道德理想能否真正实现充满了忧患 ,并反复强调本体论必须落实为相应的工夫论 ,才能完成道德生命实现的人类文化主题 Zhu not only regards the goodness of humanity as the foundation of Confucian spirituality, but also explains the source of “evil” by the quality of voicing and its masking of human nature, thus providing ontology and time-sharing According to. Zhu claims that when the “people’s heart” is obeyed from “Taoism,” the essence is that the instrumental rationality must be subordinated to value rationality. The process of “going evil to the good” means that the “people’s heart” is awakened as “Taoism,” so that the brilliant light of value rationality shines light on life the process of. In Zhu’s view, “goodness” is the true nature of the heart of man or mankind. “Evil” is the result of the obstruction of the trueness of the mind in the process of its realization. However, since the true “goodness” of the mind nature is only the underlying “goodness” of ontology, it is still very difficult and difficult for the “goodness” of turning it into a realistic experience. Therefore, once it enters the level of empirical fact, Whether the moral ideal can really be filled with worry and repeatedly stressed that ontology must be implemented as a corresponding work theory can we accomplish the theme of human culture for the realization of moral life