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李觏的儒学思想是以礼为中心 ,他的人性论或性情论是从属于其礼论的。在李觏 2 4岁时所作的《礼论》中 ,为了论证乐、刑、政是“礼之三支”,仁、义、智、信是“礼之别名”,他持性三品说的观点 ,这可以说是其人性论的大致倾向。但李觏的人性论有其理论上的不确定性 ,甚至有一些前后矛盾。在他 30岁以后的思想中 ,为了论证圣人之道不是“以道强人”,而是“因其有而品节之”,“唯礼为能顺人情”,性善或情善的思想成为其性情论的一个重要方面。在宋学中 ,李觏的性情论处于新儒学理论建构的初始阶段 ,这类似于郭店楚简的性情论在先秦儒学中的地位。文章将李觏的性情论与郭店楚简的性情论作了比较 ,指出二者在理论上有相似之处 ,而且都带有承上启下的过渡性质
Li Yong’s Confucianism is courtesy, his theory of human nature or personality is subordinated to his theory of ritual. In Li Li’s 24-year-old “Li Li”, in order to demonstrate music, punishment and politics are “three of the rites,” and benevolence, righteousness, wisdom, and faith are “alias of ceremony.” This is arguably the general tendency of his theory of human nature. However, Li Zhi’s theory of human nature has its theoretical uncertainty and even some contradictions. In his thoughts after the age of 30, in order to prove that the way of the saint is not “strongman of the Tao” but “because of the taste of the festival” An important aspect of the theory of temperament. In Song Xue, Li Yong’s disposition theory is in the initial stage of neo-Confucianism construction, which is similar to Guodian Chu’s theory of temperament in Pre-Qin Confucianism. The article compares Li Xun’s dispositional theory with Guodian Chu’s disposition theory, pointing out that the two have similarities in theory and all have the transitional nature