本文關(guān)鍵詞：理想與現(xiàn)實(shí)的斷層:從顏回好學(xué)樂(lè)道窺視儒家成仁理想與現(xiàn)實(shí)的關(guān)系　出處：《寧夏社會(huì)科學(xué)》2017年02期 　論文類(lèi)型：期刊論文

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【摘要】：孔子之仁作為主體道德修為的至高境界是超越性終極關(guān)懷,無(wú)關(guān)外在因素,只需主體具備“我欲仁”及“為仁由己”自由意志,實(shí)現(xiàn)仁之境界在己不在人。然而,儒家主張學(xué)以致道,人作為承載與實(shí)現(xiàn)仁的主體卻是無(wú)法脫離諸多具體條件的現(xiàn)實(shí)存在者,主體在求學(xué)問(wèn)道成仁的修德過(guò)程中,感官欲求、問(wèn)學(xué)思辨、情感流露等使主體在很大程度上成為被決定者。因此,主體為學(xué)求仁的條件性滿足與仁之境界實(shí)現(xiàn)的無(wú)條件性存在內(nèi)在張力。顏回安貧樂(lè)道的賢德之舉讓身處道之不行的孔子深感志同道合的慰藉與死守善道的決心。儒家仁道理想既高且遠(yuǎn),孔顏師徒窮且益堅(jiān),即使時(shí)運(yùn)不濟(jì),仍舊不降其志。顏回好學(xué)樂(lè)道卻早殤的個(gè)人命運(yùn)以及儒家仁道世之難容的現(xiàn)實(shí)困境與仁學(xué)價(jià)值完滿性的理想預(yù)設(shè)存在斷層,且實(shí)難跨越。
[Abstract]:Ren Confucius as the subject of moral cultivation is the highest realm of transcendence of ultimate concern, independent of external factors, only the main body with "I want benevolence" and "Benevolence Depending on oneself" free will, in the realization of benevolence has not in man. However, Confucius advocated that science, human beings exist as bearing and Realization of benevolence the main body is unable to break away from many specific conditions of reality, in the process of the main virtue education asked break, sensory desires, emotions and other speculative knowledge, make the subject become decision makers in a great extent. Therefore, subject to the inherent tension of unconditional implementation of boundary condition and meet the study for benevolence benevolence Yan Hui. Anpinyuedao virtuous move in the road no comfort and Confucius was sticking good minded determination. The ideal of Confucian Ren Dao is high and far, Kong Yan even economic fortunes do not master the harder pressed, the stronger, still not. The Zhi Hui liked learning but Ledao. Early war personal destiny and predicament of Confucian benevolence to let the world and humanity value integrity ideal presupposition exists faults, and it is difficult to cross.

【作者單位】： 河北大學(xué)政法學(xué)院;
【分類(lèi)號(hào)】：B222
【正文快照】： 以愛(ài)釋仁在西周之時(shí)早已有之,《國(guó)語(yǔ)·周語(yǔ)》中便已有“愛(ài)人能仁”的記載。白奚教授早有惠文對(duì)“仁”字構(gòu)成與原初意義的深入考察,通過(guò)辨析仁的思想內(nèi)涵與“相人偶”禮儀之間關(guān)系而確立“仁者人也”以及以愛(ài)釋仁的道德觀念。陳來(lái)教授在《仁學(xué)本體論》一書(shū)中對(duì)儒家仁學(xué)觀念引入

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