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通常以“人性善”为儒家的根本思想之一,但本文认为,性善说的提出,实经历过一个相当长的思想发展过程。孔子首先有意地消解了“礼”的外在强制性,强调“仁”为“礼”的本质内容,“礼”是“仁”的表达形式,要求个体实现循“礼”的内在自觉。孟子竭力反对“义外”之说,进一步确立了人性与天道的本质同一观念。将存在的本体阐释为道德的本体,或者将人的德性阐释为本体意义上的存在性本身,是孟子对儒家学说的一个非常重要的贡献。由现象上的“天人相分”到本质上的“天人合一”,乃代表了儒家为确立人在社会生活中自觉地履行其道德义务的当然性,以及为探寻这种当然性的终极根据所做出的卓越努力。
Generally, “humanity is good” is one of the fundamental Confucian ideas. However, this paper argues that the proposition of sexuality really experienced a rather long thought development process. Confucius first deliberately resolved the external compulsion of “ceremony”, emphasized the essence of “benevolence” as “courtesy”, and “courtesy” was the expression of “benevolence” and required the individual to realize the inner consciousness of “courtesy.” Mencius vigorously opposed the “righteousness” and further established the same basic idea of human nature and nature. It is a very important contribution of Mencius to Confucianism that interpreting the existing ontology as the moral ontology or the interpretation of human’s virtue as the ontological existence itself. From phenomenal “divination of heaven and man” to essence of “harmony between man and nature”, it represents the nature of Confucianism in establishing people’s conscious fulfillment of their moral obligations in social life and in seeking the nature of such Ultimately based on the outstanding efforts made.