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朝鲜性理学者南塘韩元震提出了独特的性三层说的性论。他将内在于其他存在物的性分为人物同的超形气之性、人物异的因气质之性和人人异、物物异的杂气质之性。南塘认为从逻辑上去掉因气质之性中的气质,各具一太极的超形气之性就会成立。在因气质的性中更强调气质有善恶的属性,则杂气质之性就会成立。他将超形气之性和因气质之性看作本然之性,将杂气质之性看作气质之性。他主张人物性异中的因气质之性是实事中真正的性,即各个存在都具有各自内在的性善之性,对孟子的性善说作了新的诠释。而其后辈学者任圣周则认为性三层说将气质之性与本然之性一起被看作是未发处的自在之性,是错误的。他主张将各具一太极与因气质之性看作一者。超形气的性中,人物性同;而因气质的性中,人物性异。他认为各个存在的本然之性中,都具有人物性同和异的两方面,本然之性就是性善的性,重新确立了性善的理论。
North Korea sexologist Nan Tang Won Yuan Zhen put forward a unique sexual three-layer theory. He divides the innerness of other beings into the same metaphysical qualities of characters, the heterogeneity of characters due to the nature of temperament and of all human beings, and the heterogeneous nature of objects. NanTang think logically removed due to temperament in temperament, each with a tai chi super gas will form. In the temperament of the more emphasis on the temperament of the good and evil attributes, the temperament will be established. He sees the nature of temperament and temperament as nature, and the nature of temperament as temperament. He argues that because of temperament, the nature of character differs from the true nature of things, that is to say, each existence has its own intrinsic nature and makes a new interpretation of Mencius’ s goodness. Ren Sheng-zhou, a scholar of the younger generation, said that the three layers of sexuality mean that the nature of temperament and the nature of nature are regarded as the unhindered sexual freedom, which is wrong. He advocated that each with a Tai Chi and temperament as one. Metamorphosis of the nature, character with the same; and because of the temperament of the character, character different. In his view, all the natural qualities of each existence have both the sameness and the dissimilarity of character, and the nature of nature is the nature of goodness, and the theory of goodness is re-established.