韩南塘论道心人心之关系  

Nantang Han on the Relationship between the Human Mind and the Moral Mind

作　　者：谢晓东[1] 

机构地区：[1]厦门大学哲学系,福建厦门361005

出　　处：《厦门大学学报（哲学社会科学版）》2016年第6期31-40,共10页Journal of Xiamen University(A Bimonthly for Studies in Arts & Social Sciences)

基　　金：福建省社科规划办重点项目"东亚朱子学中的人心道心问题研究"(FJ2016A026);教育部哲学社会科学研究后期资助项目"东亚朱子学中的人心道心问题"(2016JHQ017);国家社科基金重大项目"东亚朱子学的承传与创新研究"(13&ZD062)

摘　　要：韩国大儒韩南塘持有四端七情同质论,认为四端是兼善恶的。在他看来,道心与人心不只是七情,同时也是四端的表现形态。在概念层面,韩南塘限定了主理主气这两种流行表述,进一步阐释了气用事/不用事这两个命题。他认为,道心人心有从一开始就截然一分为二的模式,以及道心人心继而合而为一的模式。在人心之善与道心的关系问题上,南塘不同于李栗谷的两种善的理路,而是善的一本论。南塘还批评道心人心道器说,认为它是一种对人心道心及其关系的错误理解。可以说,韩南塘揭穿了道心人心关系之谜底。Nantang Han,an eminent Confucian in Korea,put forward the homogeneity theory between the Four Sprouts and the Seven Emotions,in which the Four Sprouts are regarded as both good and evil. In his opinion,the Human Mind and the Moral Mind are the manifestations of not only the Four Sprouts but also the Seven Emotions. Nantang Han holds that the relationship between the Moral Mind and the Human Mind shows two patterns. In the relationship between the good of the Human Mind and the Moral Mind,Nantang Han argues for the theory of a kind of good,which differs from Yulgok Lee＇s theory of two types of good. Nantang Han also criticizes the theory of Dao and Qi（ 道器） between the Human Mind and the Moral Mind,arguing that the theory stems from a wrongful understanding of the two. It is Nantang Han who debunks the relationship between the Human Mind and the Moral Mind created by Zhu Xi.

关 键 词：韩南塘 道心人心关系 道器说 朱子 李栗谷 

分 类 号：B3[哲学宗教—外国哲学]