蔡世远的元气宇宙论与人性论探析  

A Probe into Cai Shiyuan's “Yuan-qi” Cosmology and his Humanity Theory

作　　者：李毅婷[1] 

机构地区：[1]闽南师范大学闽南文化研究院,福建漳州363000

出　　处：《闽南师范大学学报（哲学社会科学版）》2016年第1期1-6,共6页Journal of Minnan Normal University:Philosophy and Social Sciences

摘　　要：蔡世远理学思想的理论基础与朱子、李光地有明显的不同。在宇宙论上,他秉承程朱"理本气具"思想,以元气论代替理气论,强调"元"具有仁、善、直等伦理特质,同时指出在"元"面前,人人平等;他还强调"元""气"生生不息的特征,指出"元"为"气"运转的法则,"气"的运转又对"元"生生不息起促进作用。在人性论上,他秉承自然人性论,认为人禀受至仁至善的"元"而生,因而人性本善,人与人之间无差别的气禀和各异的习染则遮蔽、遏制了善性的显现。其可贵之处在于,无论宇宙观还是人性论,都指出了人性本善、人性平等。Cai Shiyuan＇s neo-Confucianism had a different theoretical basis from Zhu Xi and Li Guangdi＇s theories. On cosmology, he inherited Cheng Yi and Zhu Xi＇s thought but substituted ＂Li-qi＂ with ＂Yuan-qi＂. He emphasized that before ＂Yuan＂ （origin） whieh is characterized by benevolence, kindness and uprightness, everyone is equal. He also stressed that ＂Yuan＂ and ＂Qi＂ are endless, mutually promoting one another. On humanity theory, he adhered to the natural theory of human nature, holding that people are born with ＂Yuan＂ and thus with kindness. He also believed that personal differences in ＂Qi＂ may influence the manifestation of kindness. The merit of his thought is that in either cosmology or humanity theory he stressed the human kindness and human equality.

关 键 词：蔡世远 元气宇宙论 性善 人性平等 

分 类 号：G127[文化科学]