一、性命观“性”与“命”是中国哲学史上的两个传统概念,是立足于人文主义用以阐释天人关系、人伦关系的两个基本范畴。但是,中国古代哲学家对这两个范畴运用的重点,以及对它们的内涵和外延的说明,是各不相同的,以宋学为例,有张载等人所作的唯物主义解释,也有如周敦颐、朱熹等人所作的唯心主义解释。声称自己“一尊宋儒”的曾国藩,没有继承张载的唯物主义传统,而把包孕在“性、命”中的唯心主义和伦常思想接受了过来。何谓性?曾国藩说:“性不虚悬,丽乎吾身而右宰”,“真与精相凝,而性即富于肢体之中”。(《曾国藩全集》第133—134页。下简称《全集》)他的“真与精相凝”,实是同敦颐《太极图说》“无极之真,二五之精,妙合而凝”的简缩。他把“性”与“无极”、“两仪”、“五行”这些东西紧紧联系在一起,认定“性”是这些东西演化的结果。至于“命”,曾国藩说得更清楚:“命非外铄,原乎太极以成名。”他认为,“命”是主宰一切的,“功名富贵,悉由命定”(《全集》,第92页),甚至“洋人之患,此无所为,实非一足一手所能补救”(《候选训导计棠禀 I. The Concept of Life “Nature” and “Life” are two traditional concepts in the history of Chinese philosophy. They are two basic categories that are based on humanism to explain the relationship between man and nature. However, the ancient Chinese philosophers focus on the use of these two categories, as well as their connotation and denotation is different, with Song Studies as an example, Zhang Zai and others made the materialist explanation, but also such as Zhou Dunyi, Zhu Xi and others made the idealistic explanation. Tseng Kuo-fan, who claimed he was “a Songru,” did not inherit Zhang Zai’s materialist tradition but accepted the idealism and common-law thought that he had included in “sex and life”. What is meant? Tseng Kuo-fan said: “Sex is not suspended, Li almost my body and slaughtered,” “really and fine condensate, and that is rich in the body.” (The Complete Works of Zeng Guofan, pp. 133-134, hereinafter referred to as the Complete Works) His “True and Intimate Concretion” is actually the same as the “ ”The abbreviation. He closely linked “sex” with “Promise”, “Two Instruments” and “Five Elements”, and concluded that “sex” is the result of the evolution of these things. As for “life”, Zeng Guofan made it clearer: “Life is not a nephew, originally Tai Chi fame.” In his view, “life” is dominate everything, “Fame wealth”, “ Page), or even ”suffering foreigners, nothing to do, not really enough to remedy“ (”