从“(身心)即仁”说到孔子仁学中的生理元素  

The Physical Aspects in Confucian Doctrine on Benevolence: Based on a Study of "(身心)"

作　　者：刘康德[1] 

机构地区：[1]复旦大学哲学学院,上海200433

出　　处：《贵州师范大学学报（社会科学版）》2009年第2期1-4,共4页Journal of Guizhou Normal University(Social Sciences)

基　　金：国家社科基金项目(07BZX037)

摘　　要：文章在"(身心)即仁"的基础上,认为"从身从心"的"(身心)",即反身克己,要比"从人从二"的"仁"更能反映"仁者爱人"的涵义。其原因在于,反身克己意味着不穷于物欲,同时也保持了自身的身心健康;这样,不仅能够为他人让出更多的资源,而且也不会因为自己的病痛而给他人带来麻烦,这实际上就是对他人最大的"仁爱"。因此,文章认为健康的身心状态是"仁"的基础和生理元素,于是也便就有了儒家的一套修身方法:扪心、扼腕、静坐、调息。Based on the viewpoint that ＂[身心]＂ is equal to benevolence, this paper holds that the word ＂[身心]＂ , constituted of ＂body＂ and ＂heart＂ , which means self - restraint, is more effective to represent the Confucian thought that ＂ benevolent men love each other＂ than the widely - used word ＂仁＂ which is constituted of ＂man＂ and ＂two＂. The reason lies in it that self - restraint implies an abstinence of material desires and consequently a physical and mental health; therefore one can leave over more resources and will not make troubles to others, which is virtually the most benevolent for others. In the end, the paper makes a conclusion that a physical and mental health is the basic aspects in Confucian doctrine on benevolence, which is close associated with a series of unique physical methods of cultivating morality, such as examining one＇s heartbeat or pulse, sitting still and conducting self - regulation to adjust oneself.

关 键 词：[身心]仁由身出 仁由心生 仁的生理元素 

分 类 号：B222.2[哲学宗教—中国哲学]