《论语》和《庄子》中的颜回与子贡  

YAN Hui and ZI Gong in the Analects of Confucius and Zhuangzi

作　　者：张二平[1] 

机构地区：[1]北京大学哲学系,北京100871

出　　处：《海南大学学报（人文社会科学版）》2009年第5期575-581,共7页Journal of Hainan University （Humanities & Social Sciences）

摘　　要：在《论语》里,颜回与子贡都接触到了"性与天道"的问题,但为学之方和人生境界不同,颜回"尊德性"而子贡"道问学"。《庄子》全书抑子贡而扬颜回,对"性与天道"进行了深度阐释。在穷达生死的问题上,庄子肯定了孔颜乐处,但引入气化论而远离了儒家正命论。在人性和历史问题上,庄子反思了人类的异化,他重建人性的理想与儒家相似,但其人性预设及反性复情、无为而治的政治观与儒家的扩充四端说及伦理教化观又有明显不同。Both YAN Hui and ZI Gong in the Analects of Confucius touched the problem of human nature and natural law, but differed from each other in learning methods and realms of life. YAN Hui worshipped virtue, while Zi Gong concentrated on consulting and learning. Zhuangzi belittled ZI Gong, praised YAN Hui and discussed human nature and natural law at a deeper level. Though, on the issues of fate and life, ZHUANG Zi approved of the spiritual pursuits of Confucius and YAN Hui, he switched away from Confucianism, which believed in that an individual can improve his fate by phylanthropizing and working hard; instead, ZHUANG Zi advocated gas ontology. On the issues of human nature and history, ZHUANG Zi reflected the alienation of human being, and the humanistic ideal he re-established was quite similar to that of Confucianism, but his humanity hypothesis and erratic political concept of non-interference were evidently different from the viewpoints of four-virtue cultivation and ethic education initiated by Confucianism.

关 键 词：《论语》 《庄子》 颜回 子贡 性与天道 

分 类 号：B222[哲学宗教—中国哲学] B223.5