孔子道德性认知结构及其审美意义  

Confucius Morality Cognition Structure and its Aesthetic Meaning

作　　者：李雷东[1] 

机构地区：[1]长治学院中文系,山西长治046011

出　　处：《山东理工大学学报（社会科学版）》2014年第1期25-31,共7页Journal of Shandong University of Technology（Social Sciences Edition）

基　　金：山西省高等学校哲学社会科学研究项目"认识论视野下的先秦名辩研究"(2011248)的阶段性成果

摘　　要：孔子不以"生知"许人,而屡言"学"知。《论语》所述"学"知由两个方面构成:(多)闻和(多)见。两者既是认知过程中的重要环节,也是塑造君子人格的重要方式,体现了孔子道德性认知的特点。个体接受道德原则以"多闻"为基础,个体之间的道德评判以"多见"为基础。孔子视野下的"知"并不脱离生活实践,见与闻构成了全部感性生活的内容。两者在生活实践中具有重要的道德意义。孔子认为两者在生活实践中可以达到完善,从而居于道德内涵丰富完美的理想境地。从中可以看到道德性认知与审美理想之间具有内在联系。Confucius didn＇t appreciate anyone with knowledge obtained without learning .He frequently talked about the knowledge that is obtained through learning .The knowledge obtained through learning in The Analects of Confucius consists of two aspects：hearing and viewing .Both are the essential procedures of cogni-tion and the important ways for the Noble in Pre -qin period to form their moralities , which embodies the fea-tures of Confucius ’ morality cognition .Individuals acquire moral principles through hearing , and moral ap-praisal among individuals was based on viewing .The knowledge that Confucius talked about was not separated from the practice in life , with hearing and viewing as the content of perceptual life .The two are of great moral significance in social practice , and Confucius believed that the two may approach excellence in social prac-tice, and therefore in the ideal situation of great morality of rich and perfect meanings .The internal relation between morality cognition and aesthetic ideal is therefrom shown .

关 键 词：孔子 道德 认知结构 审美 

分 类 号：B848[哲学宗教—心理学]