论作为存在论的“性善论”——从《孟子外书》一则对话切入  

On Theory of Human Good Nature as Ontology——From a Dialogue of Mencius＇ Extra Books

作　　者：张晚林[1] 张慧 刘静斯 Zhang Wanlin;Zhang Hui;Liu Jingsi

机构地区：[1]湖南科技大学哲学系

出　　处：《价值论与伦理学研究》2016年第2期104-122,共19页Axiology and Ethics

基　　金：2016年湖南省教育科学规划基金项目“‘学达性天’教育内涵的哲学诠释及其现代意义研究”(XJK016BLL001)成果

摘　　要：性善是一种存在,而不是一种伦理学的规定。这里的所谓＂存在＂乃慧眼窥破＂天机＂之事实,这种事实成为人之为人的形上根基。性善作为一种存在,须在具体境域中方能发用,故儒家重视家庭人伦关系,倡导差等之爱。这是要在具体境域中让这种存在切实震动起来,以便培育壮大,然最终亦必然走向兼爱。明了人作为一种形上存在,则标举性善乃是必然的,荀子斩断了人与天的关系,只实在论地看人,其标举性恶亦是必然的。尽管荀子讲性恶,但并非为恶张目,而是希望通过＂化性起伪＂而引人向善。但这需要借助外在的力量,故荀子隆礼重法。故性恶只能成就政治人与社会人,绝不能成就宗教人,而要成就宗教人必自性善始。作为存在论的性善论,可通宗教,亦必通宗教。Human good nature is a kind of Being,not an ethical determinism. Here the so-called ＂Being＂is the fact that the eyes of soul intuit the mysterious secret of nature,which becomes the metaphysical basis to be human. As a kind of Being,human goodness must be used in specific contexts,so Confucianism attaches great importance to the relationship between family and human relations,and advocates the difference of love. This is to make the Being shock up really in specific circumstances,naturally grow up and be strong,and eventually also make it lead to universal love. It is inevitable that enlightened people as a metaphysical existence alw ays demonstrate human goodness,while Xunzi cuts off the relationship betw een people and Heaven,and considers people only from reality,so human evil nature is inevitable. Although Xunzi speaks of human evil nature is not to advocate evil,but hope introduce people to be good through ＂changing humanity by man-made＂. However,this is the use of external forces,so Xunzi advocates rituals and emphasizes laws. And then,human evil nature can only achieve political man and social man,but not religious man. T o be religious man,we must start from human goodness. T heory of human good nature as ontology can lead to religion,and must lead to religion.

关 键 词：性善 存在 境域 宗教 

分 类 号：B222.5[哲学宗教—中国哲学]