孔子“忠”“恕”中的“爱人”内核  

Love for Others Is Core of Confucian Concepts of“Faithfulness”and “Forgiveness”

作　　者：冯晨[1] 

机构地区：[1]中共山东省委党校哲学教研部,山东济南250103

出　　处：《南昌大学学报（人文社会科学版）》2015年第1期59-64,共6页Journal of Nanchang University(Humanities and Social Sciences)

基　　金：国家社会科学基金项目"建设中华民族共有精神家园视野下的文化自觉研究"(13BZ014)

摘　　要：《论语》中的"忠""恕"一般被后人理解为"为仁之方",从而成为人际交往过程中的行为原则。在形式上,"忠""恕"从两个侧面规定了以"立人"和"达人"为目的的成德的行为要求,但在伦理实践中,"忠""恕"却需要"爱人"这一道德情感促成两者的实现。从这个意义上说,"忠"所表现的"笃实"与"恕"所表现的"以己度人"等特征都是因为有"爱人"作为其内核。因此,"忠""恕"的道德动力才能发生,有关"忠""恕"的道德行为才能实现。"忠""恕"的上述特色与孔子始终注重伦理生活中的道德自觉是分不开的。The concepts of Chung or faithfulness and Shu or forgiveness in the Analects are generally regarded by the later generations as the ＂way of practicing benevolence＂, and have become the behavioral principle of interpersonal contacts. In form, Chung and Shu define from two aspects the moral standards with Liren and Daren as their purposes. But, in moral practice, it is the moral sentiment;the love for others helps to achieve the purposes. In this sense, it is because both Chung and Shu take the love for others as their core value that they display the characteris- tics of being sincere and considerate. And because of this, the moral power of Chung and Shu will take place and their moral behavior may come into reality. The characteristics of Chung and Shu summarized above can be largely attributed to Confucius＇ constant emphasis of moral consciousness in one＇ s moral life.

关 键 词：孔子 忠 恕 爱人 

分 类 号：B222.2[哲学宗教—中国哲学]