论苏轼的“辨孟”思想  

On Su Shi's Debating with Mencius

作　　者：胡金旺[1] 

机构地区：[1]宜宾学院马克思主义学院,四川宜宾644000

出　　处：《北京化工大学学报（社会科学版）》2012年第1期30-34,44,共6页Journal of Beijing University of Chemical Technology(Social Sciences Edition)

基　　金：2010年度四川省教育厅社会科学科研基地项目"苏轼与王安石哲学思想比较研究"(项目编号10ZX007)的部分成果

摘　　要：苏轼"为《论语说》,与孟子辨者八",可以归纳为两个主要方面的思想。一是反对孟子的性善论,一是主张恪守一定的规范界限,给礼信等五常的规范严格划界。在心性论上,由于对儒释道思想都予以广泛吸纳,因此,苏轼反对孟子的性善论。在政治上,苏轼受到王安石变法的影响,因而不认可权,反对个人主观随意的变通。情本论是苏轼反对权变思想的根源。苏轼的"辨孟"思想也是孟子升格运动中的一个重要环节。Su Shi＇s thoughts--“writing Essays on Analects of Confucius, arguing with Mencius in the eight as- pects＂--can be summarized into two main aspects. One is objecting to Mencius＇s theory of good nature, and the other is advocating adhering to certain criteria limits. Su Shi made a strict demarcation on the five permanent crite- ria such as courtesy, faith etc. In fact, Confucianism, Buddhism and Taoism are to be incorporated extensively on the theory of human nature. Therefore, Su Shi was opposed to Mencius ＇ s theory of good nature. In politics, Su Shi was affected by Wang Anshi＇s political reform. Thus, Su Shi did not accept the contingency theory and was a- gainst the individual subjective adaptation. Love theory was the root of contingency theory opposed by Su Shi. Su Shi＇ s debating with Mencius is an important link in the Mencius＇ Upgraded Movement.

关 键 词：苏轼 孟子 辨孟 心性论 权变思想 

分 类 号：B244[哲学宗教—中国哲学]