由性命相分观孟子性体之成  

On Mencius'Formation of Moral Noumenon from the Separation of Nature and Destiny

作　　者：高地勇 GAO Diyong(Department of Philosophy,Sichuan Normal University,Chengdu Sichuan 610000,China)

机构地区：[1]四川师范大学哲学学院,四川成都610000

出　　处：《乐山师范学院学报》2022年第11期97-104,共8页Journal of Leshan Normal University

摘　　要：先秦时期,“性”之含义与“生”之本义相关,并在“生”的基础上不断丰富,主要体现在将道德与人性相联系。“命”之含义则主要指上天的命令,表现为外在于人的强制。孟子意识到,上天虽赋予了人道德,但道德的完成要依靠人自身,从而提出了极富意义的命题——“性命相分”。在“性命相分”的基础上,孟子进一步探讨了人的本质以及德行的动力因。人之本性继承了天之大德,因而人性本善,人能自觉地进行道德实践,因而先天拥有四端之心。“性善论”与“四端之心”的提出标志着孟子性体之说的完成。In the pre-Qin period,the meaning of"nature"is related to the original meaning of life,and is constantly enriched on the basis of"life",which is mainly reflected in the connection between morality and human nature.The meaning of"life"mainly refers to the order of heaven,which is embodied in the compulsion of man.Mencius realized that although the mandate of heaven gave man morality,the completion of morality depends on man himself,so he put forward a very meaningful proposition-the separation of nature and destiny.On the basis of"separation of nature and destiny",Mencius further discussed the essence of man and the driving force of virtue.Human nature inherits the great virtue of heaven,so human nature is good.People can consciously carry out moral practice,so they have a congenital heart of four ends.The proposal of"the theory of good nature"and"the heart of four ends"marks the completion of Mencius's theory of conscience.

关 键 词：性命相分 性本善 四端之心 性体 

分 类 号：B222.5[哲学宗教—中国哲学]