《中庸》“性”论解:结构及其张力  

The Interpretation of the "Nature" in The Doctrine of the Mean: Structure and Tension

作　　者：麻尧宾[1] 

机构地区：[1]四川大学哲学系,四川成都610064

出　　处：《四川大学学报（哲学社会科学版）》2010年第1期48-55,共8页Journal of Sichuan University：Philosophy and Social Science Edition

摘　　要：《中庸》在近世被视作儒学神秘主义之先声妙啼,其一大依据,盖与"性"在《中庸》之突出的地位关联。以为《庸》无"心"却精言"性",《学》一"性"而放言"心",应已无关乎其时代之"心性"范畴究为成熟或定型的问题,乃大抵系《庸》重架构"内圣系统",而《学》偏经营"外王系统"的意趣呈现。"天命之谓性"的注家轨迹,乃系印刻着时代发展之印痕,也跟思想分派缠绕莫名。The theory on ＂nature＂ in The Doctrine of the Mean can also be named as that of temperament.One reason that The Doctrine of the Mean was regarded in modern times as a pioneering work in Confucianist mysticism lies in the fact that ＂temperament＂ plays an important role in the book.Compared with The Great Learning that emphasizes the ＂mind,＂ The Doctrine of the Mean dwells on ＂temperament,＂ and the latter pays more attention to the restructuring of ＂the system of internal saints,＂ while The Great Learning engages in ＂the system of external kings.＂ The trace of later annotators on ＂The mandate of heaven is nature＂ reflects one understanding of different schools as well as the development of the time.

关 键 词：性 心 《中庸》 语义结构 

分 类 号：B222.1[哲学宗教—中国哲学]