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先秦儒家人性论肇始于孔子。孔子谈人性,采隐性而不是显性、间接而不是直接的方式;本文通过对《论语》文本中“欲”的概念的厘清,指出:正是同时涵摄物质之“欲”和心之所“欲”,然其本身又浑然不分的“欲”这一概念,构成了孔子人性论的基本内涵,从而规定了儒家人性论的基本方向。孔子人性论的实质,即以此浑然不分的“欲”为性。此后,孟子以心之所“欲”为性,主张性善;荀子以物质之“欲”为性,主张性恶。由此形成了先秦儒家人性论丰富的理论资源。在此基础上,孔孟荀还提出了各自的自我道德修养的进路,即修己思想,从而对中国文化生发出深远的影响。
Pre-Qin Confucianism began with Confucianism. Confucius talked about human nature, adopting implicit rather than explicit, indirect rather than direct way. By clarifying the concept of “desire” in the Analects of Confucius, Confucius pointed out that it is precisely the desire and heart The concept of “desire”, however, its own indissoluble “desire” constitutes the basic connotation of the Confucian theory of human nature and thus stipulates the basic orientation of the Confucian theory of human nature. The essence of Confucian theory of human nature, that is to say, the “desire” as a matter of fact. Since then, Mencius advocated goodness based on the “desire” of heart, while Xunzi advocated sexual evil based on material “desire”. This formed a wealth of theoretical resources of pre-Qin Confucianism. On this basis, Confucius and Mencius also put forward their own path of self-moral cultivation, that is, cultivating their own ideas, thus exerting a profound influence on Chinese culture.