从“即生言性”到“生之所以然者谓之性”——先秦儒家性论思想的哲学演绎  

A Philosophical Interpretation of Pre-Qin Confucianism :From the Human Nature Theory on Life to the Human Nature Theory on Human Life

作　　者：郭卫华[1] 

机构地区：[1]天津医科大学医学人文学院,天津300070

出　　处：《石家庄学院学报》2016年第2期77-81,共5页Journal of Shijiazhuang University

基　　金：国家社会科学基金青年项目"先秦儒家情理主义道德哲学形态研究"(11CZX065)

摘　　要：中国文化对性论思想的探讨展现了中国特有的哲学思维模式。中国性论思想的源头是"即生言性",这一思想虽然具有模糊性,却体现了中国哲学对宇宙化育流行和"生命"的特殊关注。先秦儒家思想在继承"即生言性"思想的基础上,对"性"又进行了从"物性"到"人性"的哲学转变:孟子提出"即心言性",使"人性"从"物性"中挺立出来,突出了人性的应然性特质,并为贯通天道与人道提供了思想基础;荀子提出"生之所以然者谓之性",肯定了"性"的自然必然性,同时以"伪"理念强调了人的主体性自由,与孟子性论思想成为互补结构,共同奠定了儒家深厚的人文精神。The human nature theory from Chinese culture shows the characteristic of the philosophy thinking mode. Chinese human nature theory originated from ＂human nature theory on life＂,which embodies the special focus on ＂life＂ though it has fuzziness. On the basis of ＂human nature theory on life＂,the nature theory of pre-Qin Confucianism changed from the material nature to the human nature. Mencius put forward the human nature on mind that highlights ＂the nought to being＂ of human nature. The Mencius’ s human nature theory provides the ideological basis for the communication of heaven and human. Xuncius put forward human nature theory based on people’s natural desire. His theory emphasizes people’s subjectivity. Mencius’ s theory and Xuncius’ theory form a complementary structure, which jointly establish the Confucian profound humannisitic spirit.

关 键 词：生 性 心 伪 

分 类 号：B82[哲学宗教—伦理学]