發(fā)布時間：2018-06-01 11:10

  本文選題：朱熹 + 黃宗羲��； 參考：《中國哲學(xué)史》2015年02期

【摘要】：在佛教"一切眾生悉有佛性"思想的影響下,對于人物之性,朱子提出了"理同氣異"和"氣異理異"的說法,一方面來回應(yīng)佛教,另一方面則維護(hù)孟子的"人禽之辨"。但"理同氣異"與孟子的人性論有著本質(zhì)區(qū)別,從而使儒家的性善論走向泛性善論。黃宗羲則根本否定了朱子的說法,他從"天人一氣"的角度出發(fā),指出人物之性是"一本萬殊"的,即人物之性都來源于一氣,但人之所稟是"有理之氣",而物之所稟則是"無理之氣",故惟有人具有仁義禮智的道德屬性,而草木禽獸只有知覺運(yùn)動,從而使理學(xué)的人性論又回到孟子的性善論中去。
[Abstract]:Under the influence of Buddhism's thought of "all living beings know there is Buddha nature", Zhu Zi put forward the words of "reason, same Qi, Qi difference" and "Qi different reason difference" in order to respond to Buddhism on the one hand and maintain Mencius'"differentiation of Man and Poultry" on the other. However, there is an essential difference between the theory of human nature of Mencius and the theory of reason and Qi, which leads the Confucian theory of sexual goodness to the theory of universal goodness. Huang Zongxi, on the other hand, denied Zhu Zi's theory. He pointed out from the angle of "the nature of man and nature" that the character of the character is "a book of difference", that is, the character of the character comes from a spirit. However, human nature is "rational qi", and the nature of things is "unreasonable gas". Therefore, only man has the moral attribute of benevolence, righteousness, propriety and wisdom, while grass animals and animals have only perceptual movement, thus making the theory of human nature of Neo-Confucianism return to Mencius' theory of sexual goodness.
【作者單位】： 寶雞文理學(xué)院哲學(xué)系;
【基金】：教育部哲學(xué)社會科學(xué)研究重大課題攻關(guān)項(xiàng)目“儒釋道三教關(guān)系史研究”(項(xiàng)目編號:11JZD005)
【分類號】：B948

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1 曑晈煃;;一本萬殊:中國民間信仰的本體反思[J];中國俗文化研究;2008年00期

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