戴震性善说中的“礼”与“理”  

"Li"(礼)and"Li"(理)in Dai Zhen′s Theory of the Goodness of Human Nature

作　　者：褚叶儿 Chu Yeer

机构地区：[1]北京大学哲学系,北京100871

出　　处：《中州学刊》2020年第3期116-122,共7页Academic Journal of Zhongzhou

摘　　要：在否定了宋儒的天理之后,戴震通过人性中的心知重新论证性善之说。而心知不仅仅是一种理性认知,更确切地说,心知指向具体伦理活动中的具体行为,指向人伦日用之礼。可以说,戴震或许忽视了程朱思想中的一些复杂面向,但是他对于宋明儒学中内向化、心性化的修养方式的批评,却同时体现出他对理学内部张力的敏锐洞察。戴震对于礼的重视,是因为他认为,人只有在人伦日常中,在一个由礼组成的共同体中,才能真正成人。Denying the natural Li(理)put forward by scholars in the Song Dynasty,Dai Zhen re-elaborated the theory of the goodness of human nature through human′s mind.We should note that the mind was not only a theoretical cognition but also referred to specific actions in concrete ethical environments,which equaled to the Li(礼)in human′s ethical lives.It might be possible that Dai Zhen had ignored some important and complex contents in Cheng Yi′s and Zhu Xi′s thoughts,nevertheless,his criticism on the cultivation method of tending to introspect the inner and the mind of the Neo Confucianism of the Song and Ming Dynasties,implied his penetrating perception of the inner tension of the Neo Confucianism.Dai Zhen attached great importance to Li(礼)because he believed that only in a community made up of Li(礼),can human beings grow into genuine ones.

关 键 词：戴震 人性论 礼 理 

分 类 号：B249.6[哲学宗教—中国哲学]