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作为一种对人的价值的思考,先秦儒家性命思想所探讨的核心是道德问题。道德的根源、内容以及完成道德的最终决定者是这个问题紧密联系的三个方面。性与命是思考的两极:命代表着外在与一,性则接近内在与众。西周性命思想以天命的形式将人的价值建立在道德之中。后来的思考者致力于将天命与人性融合,这一努力有两条思路:一路以《中庸》、《易传》为代表,倾向于以天命融合人性;另一路以《论语》、《孟子》为代表,更倾向于以人性融合天命。把道德从天命安放于人性的努力被荀子推进了一步,其“天人相分”说将道德归于人为。但他在把道德由天归于人的同时,又把它归于圣人,如此则道德内于一而非内于众,结果其圣人虽无天之名却有主宰之实,反而跌向了法家的专制。这种由外至内、由一至众的艰难推进及反复构成了先秦儒家性命思想演进的主线。
As a kind of thinking about human values, the core of the Confucian thought of life before Qin dynasty is the moral issue. The root causes of morality, the content, and the ultimate decision-maker of morality are the three aspects that are closely linked to this issue. Sex and life are two poles of thinking: life represents the external and the one, while the sexual is close to the internal and the public. The idea of life in the Western Zhou Dynasty established the value of human beings in morality in the form of destiny. Later thinkers devoted themselves to merging heavenly life and humanity. There are two ideas in this endeavor: one is represented by “Golden Mean” and “Yi Zhuan” all the time, and tend to combine humanity with fate; the other is with “The Analects of Confucius” and “Mencius” As the representative, more inclined to human nature fusion destiny. Xunzi’s efforts to put morality from human destiny in human nature have been taken one step forward. His “distinction between man and nature” states that morality is attributed to man. However, while attributing morality to human beings, he attributed it to saints again, so that morality was integrated rather than ensnared. As a result, his saints, though uncontrolled, were dominated, but fell to the Fajia Autocratic. From outside to inside, these difficulties were pushed forward by many people and repeatedly constituted the main line of the evolution of the Confucian thought of life before the Qin dynasty.