情感与存在及正义问题——生活儒学及中国正义论的情感观念  

Emotion and Being and the Problem of Justice:The Ideas of Emotion in Life Confucianism and Chinese Theory of Justice

作　　者：黄玉顺[1] 

机构地区：[1]山东大学儒学高等研究院

出　　处：《社会科学》2014年第5期117-123,共7页Journal of Social Sciences

基　　金：国家社科基金规划项目"中国古典制度伦理学研究"(项目批准号:10BZX032)的阶段性成果

摘　　要：汉语之"情"既指情感,也指事情,是一回事。儒学史上,最初是"情→性"观念,后来是"性→情"观念;近代至今,以情感为本源的观念逐渐复兴。生活儒学以作为存在、先在于任何存在者的情感为本源,由此出发,重建形而上学、形而下学。具体到生活儒学的伦理学层级,作为制度伦理学的中国正义论的建构,是以仁爱情感阐明一切,重在说明差等之爱的情感如何导致利益冲突,一体之仁的情感如何通过确立正义原则(义)并据此建构制度规范(礼)来解决利益冲突问题。The character ＂qing＂ （ the same thing. In the history of Confu ） in Chinese means both emotion and affair, both of which are cianism, what arose first was the idea of ＂emotion → nature＂, then the idea of ＂nature → emotion＂, and finally, from the modern times to this day, the idea gradually revives which regards emotion as the source. Life Confucianism takes emotion as the source, which is Being per se that goes ahead of any kind of the beings, and from which metaphysics and post-metaphysics are re-constructed. Specific to the ethical gradation of Life Confucianism, the construction of Chinese justice theory as an institution ethics clarifies all things with the emotion of humaneness （仁爱）, in which the key points are how the emotion of the decreasing love leads to the conflict of interests and how the emotion of all-in-one benevolence solves the problem of interest conflict by establishing the principles of justice （ righteousness 义） and thereon building the norms of institutions （ rites 礼）.

关 键 词：儒学 情感 正义 生活儒学 中国正义论 

分 类 号：B222[哲学宗教—中国哲学]