生性、气性与情性--孟子性善论之论证前提分析  

Inborn Nature,Pneuma Nature and Emotional Nature——Mencius' Argument Premises of the Theory of Good Human Nature

作　　者：李会富[1] 

机构地区：[1]天津社会科学院哲学所

出　　处：《理论界》2017年第5期39-45,共7页Theory Horizon

摘　　要：孟子性善论是儒家性善论的重要源头。他接受了先秦人性论的一些基本主张,将生性论、气性论和情性论作为性善论的论证前提。他在批判告子"生之谓性"的同时,把仁义礼智等道德属性看作人的天生属性,把纯粹至善的人体气质作为人性善的物质基础,把恻隐、羞恶、是非、辞让等自然情感看作人的本性,系统论证了自己的性善论主张,构建了自己的人性论学说。这种人性论在申明人性善的同时,暗含了性与气、情等范畴的内在联系,对后世儒家的人性论建构产生了深远影响。Mencius ＇ theory of good human nature was the source land of Confucian theory of good human nature.It accepted the basic arguments of pre -Qin theories of human nature, and regarded the theory of inborn nature, pneuma nuture and emotional nature as the argument premises of the theory of good human nature.Mencius, as the founder of the theory, put forwarcl that the inborn moral quality was the human being＇ s nature, after criticizing Gaozi ＇ s statement that human nature was original.He thought that the pure and good pneuma in human body was the material base of the good nature, and that the good natural emotion, mainly refernng to the sense of sympathy, of shame, of modesty and of right and wrong, was the content of the good nature.Therefore, he clan＇fled systematically his theory of good human nature, which had far-reaching impact on later Confucian scholars.

关 键 词：孟子 性善论 论证 

分 类 号：B0[哲学宗教—哲学理论]