明清回儒人性概念阐释与伊儒会通  

The Interpretation of the Concept of Human Nature in Ming and Qing Dynasties

作　　者：马晓琴[1] 张伦恺 MA Xiao-qin;ZHANG Lun-kai

机构地区：[1]南京理工大学,江苏南京210094

出　　处：《青海民族研究》2024年第1期213-219,共7页Qinghai Journal of Ethnology

基　　金：中央高校基本科研业务费专项资金资助项目“新时代深入推进伊斯兰教中国化研究”(批准号:30923010701)阶段性成果。

摘　　要：明清时期中国社会涌现出一批“学通四教”的回儒学者,他们积极介入中国传统思想和伊斯兰哲学议题的讨论,生产出了一套风格独特的社会知识体系。就人性的内涵而言,明清回儒学者将人性界定为人生而为人的本质,这一本质体现为人所具有的智慧、理智之性;在人性的类型上,回儒们认为人性具有丰富的外延,除人之特性,还有人之物性。在人性概念的讨论上,明清回儒学者既有对伊斯兰灵魂观和儒学人性观的借鉴吸收,也有与二者的不同创新,体现出当时中国社会不同文化的融会贯通,以及文化融会贯通中的和而不同。During the Ming and Qing dynasties,a group of Hui scholars who studied the four religions emerged in Chinese society.They actively participated in discussions of traditional Chinese thought and Islamic philosophy,and produced a unique social knowledge system.Regarding human nature,the scholars of the Ming and Qing Dynasties defined it as the essence of human beings,reflecting their wisdom and reason.Scholars believe that human nature has a rich denotation,encompassing not only human characteristics but also other aspects.In the discussion of the concept of human nature,scholars of Hui Confucianism in the Ming and Qing dynasties not only borrowed and absorbed the Islamic concept of the soul and the Confucian concept of human nature,but also made innovative contributions to both.This reflects the integration of different cultures in Chinese society at that time,as well as the harmony and differences in the integration of cultures.

关 键 词：伊儒会通 明清回儒 伊斯兰 人性概念 

分 类 号：C95[社会学—民族学]