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朱子《仁说》认为“仁”是天地生物之心而具于人者,仁斋和戴震也认为“仁”即是生生之德,是天道生生之德而具于人者,这是三者仁论相同的地方,即都从生、从天道和人道贯通说仁。但是,朱子以“理”为天地生物之心,“理”与“气”分属形上、形下两个不同层次,而仁斋和戴震则认为“理”是气中之条理,同属形而下,这是三者仁论的不同。朱子和仁斋在各自《仁说》中都主仁之本义为爱,但是,朱子《仁说》以“爱之理”训仁,而仁斋《仁说》却不提“理”字,这又有不同;朱子《仁说》以“心之德”训仁,仁斋在《仁说》中同样以人之本心训仁,但是仁斋后期仁论具有排斥心,而直接以气之德性言仁的倾向;戴震则认为心知是血气的一种功能,认为仁即是生生之心,此心基本已沦为气心,朱子之仁所具有的道德本心的内涵已经大大减杀。朱子的“理”亦有气之条理和分理,即“生理”的面向,但同时还有“形上之理”的面向,在天地生物之心,即本体的层次,两者是直接同一的。而仁体作为理体,本身具有“当然而不容已”的势用,仁斋批评朱子的“理”是死理是站不住脚的。
Zhu Ren “said” Ren “is the heart of the world and the human being, Renzhai and Dai Zhen also think ” Ren “is the virtue of life and life, This is the same thing about the three benevolences, that is, all from one’s life, and from the heaven and humanity say that benevolence. However, since Zhu and Zai are the hearts and minds of the world and the world, the ”Li“ and the ”Qi“ belong to two different levels, while Renzhai and Dai Zhen consider the ”Li“ Is the air of the organization, belong to the same shape, which is the difference between the three benevolence. Zhu and Renzhai both love each other in their respective ”benevolences,“ but Zhu Ren ”s theory of“ benevolence ”refers to“ benevolence ”and rennin“ benevolence ”does not mention“ rationale ” Word, which is different; Zhu said “benevolence” in order to “heart of morality ” training Ren, Renzhai in the “benevolence” in the same people’s heart and mind, but Renzai late Renren exclusion, But directly to the moral virtues of the proverb; Dai Zhen believes that the heart is a function of blood gas that Ren is the heart of life and blood, the heart has been reduced to temperament, Zhu Renren has the moral heart The connotation has been greatly reduced to kill. Zhu’s “management ” also has its own style and division of gas, that is, the direction of “physiology ”, but at the same time there is the “metaphysical principle” , The two are directly the same. The benevolent as a body, itself has the “” of course, but can not be “potential, Renzhai criticize Zhu’s ” management "is the death of the untenable.