论儒家道德本体构建的三次演进  

On Three Evolutions of Construction of Confucian Moral Ontology

作　　者：潘攀[1] 

机构地区：[1]湖南科技大学管理学院,湖南湘潭411201

出　　处：《绵阳师范学院学报》2015年第9期11-16,共6页Journal of Mianyang Teachers＇ College

摘　　要：儒家道德形上本体的构建是确保其至上权威性的必要手段,对怎样构建这个问题,从先秦至宋代,历代儒者从不同角度进行了有益的探讨。《孟子》、《中庸》、《易传》和周敦颐不仅是其中的代表,而且他们的道德本体论还在内涵上呈现出递进关系,勾勒出儒家在道德本体理论探讨中的三次演进路径:《孟子》以"人心"为道德本体开儒家道德本体理论探讨的先河,《中庸》则以客体之"诚"为道德本体,克服了主体的随意性,完成了对《孟子》主体"人心"的跃升;《易传》巧妙地以"生"赋予道德本体以变动不居的形态,突破天人之间的隔阂,贯通天道人伦;周敦颐以宇宙生存论为基础,以较为清晰的环节连接起人类社会与自然宇宙,最终构建起超越人伦社会、立足宇宙万物的道德本体论,为儒家学说的至上权威性提供了较为扎实的理论基础,并为其后的宋明理学的发展提供了完整的理论框架。The construction of Confucian moral metaphysics ontology is to ensure that the supreme authority of the necessary means, but as to how to construct, from the pre - Qin Dynasty to the Song Dynasty, ancient scholars had some discussions from different angles. Mencius, The Doctrine of the Means, Yizhuan and Zhou Dunyi are not only one of the representatives, but they presented the progressive relationship on the moral noumenon connotation, outlined the three evolution paths in the discussion of moral ontology theory in Confucianism： Mencius first took the will of the people as the discussion point of Confucian moral ontology, and the honesty of the object is considered as the moral noumenon in The Doctrine of the Means, overcoming its randomness and completing the leap from body to spirit; but, Yizhuan skillfully regards the sheng as the moral ontology, breaking through the gap between man and nature, and Zhou Dunyi considered the universe survival theory as the basis, with a clear link between human society and the natural universe, eventually built a moral ontology beyond the human society, based on the theory of the universe, and providing a more solid theoretical foundation for the supreme authority of Confucianism and a complete theoretical framework and development for subsequent Neo -Confucianism.

关 键 词：《孟子》 《中庸》 《易传》 周敦颐 道德本体 

分 类 号：B21[哲学宗教—中国哲学]