【摘要】：傳統(tǒng)經(jīng)典常以我們生活環(huán)境中的事物做比喻來(lái)闡發(fā)思想,孟子用"水之就下"來(lái)比喻人性之善就是一個(gè)典型的例子。孟子"水喻"并不完美,在宋代理學(xué)對(duì)諸如天地之性與氣質(zhì)之性做具體區(qū)分后,經(jīng)過(guò)程顥、朱熹以及胡宏的多次修正,"水喻"的喻體有一個(gè)從"水之就下",到"水之清濁",再到"清水鹽水"的變化。這一過(guò)程正是宋代理學(xué)從自身的學(xué)說(shuō)出發(fā),通過(guò)微調(diào)"水喻"的喻體,進(jìn)而對(duì)孟子性善論進(jìn)行補(bǔ)充和修正的過(guò)程。在這一系列植根于經(jīng)典的不斷創(chuàng)新中,我們可以發(fā)現(xiàn)儒家性善論可以有諸多不同的發(fā)展向度,而"水喻"的變遷正是儒學(xué)在融合與創(chuàng)新中不斷豐富自身內(nèi)涵的一個(gè)縮影。
[Abstract]:Traditional classics often use things in our living environment as metaphors to explain their thoughts. Mencius uses the analogy of "the water is the bottom" to describe the goodness of human nature as a typical example. Mencius's "Water metaphor" is not perfect. After Neo-Confucianism in the Song Dynasty made a specific distinction between the nature of heaven and earth and the nature of temperament, after many revisions by Cheng Hao, Zhu Xi and Hu Hong, the metaphorical object of "Water metaphor" has a place from "water." To "the turbidity of water", and then to "clean water salt water" changes. This process is precisely the Song Dynasty Neo-Confucianism from its own theory, through fine-tuning the "water metaphor" of the metaphor, and then Mencius theory of sexual goodness to supplement and revise the process. In this series of innovations rooted in the classics, we can find that the Confucian theory of goodness of nature can have many different degrees of development, and the change of "water metaphor" is a microcosm of Confucianism constantly enriching its own connotation in the process of integration and innovation.
【作者單位】： 復(fù)旦大學(xué)哲學(xué)學(xué)院;
【基金】：浙江省哲學(xué)社會(huì)科學(xué)研究基地規(guī)劃課題(16JDGH093)的階段性成果 浙江省教育廳科研項(xiàng)目資助(Y201533982)
【分類號(hào)】：B222
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本文編號(hào)：2436404