心性之“才”的双重内涵与孟子性善  

Mencius's Idea of an Inherently Good Human Nature and the Dual Meaning of the Faculty of Mind–Nature

作　　者：李世平[1] Chi Zhen 

机构地区：[1]中共西安市委党校哲学教研部,讲师哲学博士陕西西安710054 [2]Shanghai Academy of Social Sciences

出　　处：《孔学堂》2017年第1期52-58,共7页Confucian Academy

基　　金：国家社科基金项目:"当代孟子心性论研究辨正"阶段性成果;项目编号:16XZX006~~

摘　　要：孟子一方面在先天的、相同的、普遍的和稳定的意义上使用心性之"才",另一方面也在不稳定的、人与人之间是不同的、后天存养的意义上使用心性之"才";前者的使用说明心性之"才"是为善的能力之材质,而后者的使用却说明心性之"才"又是仁义礼智之材质。为善的能力之"才"说明人具有为善的能力之性,指明每个人皆具有先天的成就道德的根基,这是孟子的性善立本论;仁义礼智之"才"说明人具有仁义礼智之性,但仁义礼智之性需经后天的存养才能达成,这是孟子的性善存养论。Mencius used the term cai(the faculty of mind-nature) primarily in two senses.On the one hand,he referred to cai as an innate,common,universal and stable faculty possessed by all human beings,which emphasizes that it is an inborn basis for morality,whereby humankind can spontaneously choose to do what is good and virtuous.In that sense,it is an a priori conception of human nature as inherently good.On the other hand,Mencius used cai as an acquired quality,being different in individuals and unstable in one's life experience,so that virtues such as benevolence,righteousness,propriety,and wisdom could only be attained by personal preservation and cultivation.That is,the inherently good human nature has to be nurtured and cultivated by moral praxis.

关 键 词：孟子 才 性善 

分 类 号：B222.5[哲学宗教—中国哲学]