荀子对孟子“推恩”说的演进  

Xunzi's Evolution on Mencius’Theory of Extending the Benevolent Heart-Mind

作　　者：李记芬[1] LI Jifen

机构地区：[1]中国人民大学哲学院,北京100872

出　　处：《孔子研究》2024年第3期81-88,158,159,共10页Confucius Studies

基　　金：北京市社会科学基金重点项目“先秦儒家成人思想研究”(项目编号:22ZXA002)的阶段性成果。

摘　　要：孟子重视仁政,倡导君王“推恩”以践行仁;荀子则进一步指出,“推恩”的关键是“理”,“推恩而不理,不成仁”。以理为指导,仁恩的推广才能得以展开。仁的推广欲尽其全,需要以义理为指导,“处仁以义,然后义也”。仁的施行还要尽善,关键在于礼,“礼,节也,故成”“先仁而后礼”。相较于孟子,荀子仁学强调仁的实践品格,既重视行仁的深入拓展,也凸显成仁的整体完善,值得进一步深入探讨。In achieving the benevolent government,Mencius proposed the principle of“extending the benevolent heart-mind”,and Xunzi went further to argue that the key of being good at extension is order,“To extend benevolence without good order does not constitute benevolence.”With the guidance of order,the extension of the benevolent heart-mind becomes possible.In fully extending the benevolent heart-mind,the guidance of appropriateness is necessary, “the gentleman dwells in benevolence by means of yi, and only then is itbenevolence.”In beautifully actualizing benevolence, the ritual is a key, “Ritual is proper regulation, and soit makes for completion,” “putting benevolence first and putting ritual behind.” In his theory of benevolence,Xunzi highlighted the practicing characteristic not only in the deeply practice of benevolence, but also in thewholly completion of benevolence, all of which deserve further research.

关 键 词：荀子 推恩 仁 义 理 礼 

分 类 号：B222[哲学宗教—中国哲学]