朱熹“理欲之辩”述论  

On“Argument of Reason and Desire”of Zhu Xi

作　　者：马金易 MA Jinyi(School of Philosophy, Beijing Normal University, Beijing 100875)

机构地区：[1]北京师范大学哲学学院,北京100875

出　　处：《玉溪师范学院学报》2018年第11期9-13,共5页Journal of Yuxi Normal University

摘　　要：在朱熹看来,"道心"和"人心"是同一个"心",只不过是看待的角度不同。从追求满足自身欲望的角度看是"人心",从追求和实行天理的角度看则是"道心","道心"即为心的本体,是天理的体现。理欲之辩不是要求人们完全放弃私欲,而是要求人欲要在儒家伦理道德的范围之内。"存天理,灭人欲"的工夫在于"学"与"敬",也就是"格物致知"和"克己复礼"。朱熹提出"存天理,灭人欲"是为了改变当时道德沦丧、世风日下、政治腐败、民不聊生的现状,因而具有合理性的一面,但他的理欲观为私欲萌芽提供了生长空间和理论支撑,被历代的统治阶级加以改造和利用,成为"反人性"的利器,需要警惕。In Zhu Xi's view, Tao heart is the same as the human heart, but from different angles of view. From the point of seeking to satisfy one's own desires, it is the “human heart”, but from the angle of pursuing and practicing the theory of God, it is the “Tao heart”, the body of the heart and the embodiment of the theory of God. The argument of rational desire does not require people to give up their selfish desires completely, but requires people to fall within the scope of Confucian ethics. The time to save God's desire is to learn and respect, that is to say,“knowing the character”and “repelling oneself”. Zhu Xi put forward the idea of “keeping Heaven's reason in order to destroy people's desire”in order to change the current situation of moral decay, political corruption, and people living in poverty at that time, which is somehow reasonable, but his view of reason and desire provides the space for growth and theoretical support for the germination of selfish desire, which was reformed and utilized by the ruling class of the past dynasties. Therefore, it is necessary to be on guard to become a sharp weapon of “anti-humanity”.

关 键 词：朱熹 天理人欲 道心人心 理欲观 

分 类 号：B244.7[哲学宗教—中国哲学]