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孟子力主“仁义内在”说。《五行》说文用这一思想对经文大加阐发。说文继承孟子扩充仁义端绪的思想,发挥了经文“进”、“遂”等概念。受孟子影响,说文也为外在的具体善行在心里确立了一个根源性的起点——仁义之端绪,并把仁义实现圆满的过程看作是从端绪出发,经由主体由内而外扩充而完成的过程。说文在孟子语焉不详的气论基础上提出了“仁气”、“义气”、“礼气”说,既合理解释了经文仁、义、礼的实现过程,又拓展了孟子仁、义、礼的根源性问题及其扩充问题。说文不提圣气、智气,是因为圣、智在经文中有独特的地位,且包含了气的内蕴。
Mencius Lord “inner meaning of benevolence ” said. The “Five Elements” theory uses this idea to elaborate on the text. Said the text inherits the idea of Mencius to expand Renyi Tuanxu, has played the concept of Scripture “into ”, “Sui ”. Influenced by Mencius, Shu Wen also established a fundamental starting point for the external good deeds, the thread of benevolence and righteousness, and regarded the process of bringing humanity and justice to a satisfactory conclusion as starting from the end and expanding from the inside to the outside through the subject Complete the process. On the basis of Mencius’s no-arrogance theory, this paper proposes that the theory of “benevolence”, “righteousness” and “ritual” should not only rationally explain the process of realizing humanity, righteousness and righteousness, but also expand The Root Problems of Mencius Benevolence, Righteousness and Courtesy and Their Expansion. The text does not mention holy gas, wisdom, because the holy, wisdom in the scriptures have a unique position, and contains the inherent meaning of gas.