王弼对儒家道德哲学的重建——以“德”为中心的探讨  

Wang Bi's Reconstruction of Confucian Moral Philosophy——A Discussion Centered on “Virtue”

作　　者：刘勰娇 LIU Xiejiao

机构地区：[1]山西大学哲学学院,太原030006

出　　处：《孔子研究》2024年第4期45-53,158,共10页Confucius Studies

基　　金：国家社会科学基金后期资助项目“汉代易学的天人之道研究”(项目编号:23FZXB033)的阶段性研究成果。

摘　　要：王弼对儒家道德哲学的重建,是以“德”论为中心展开的。王弼认可的“德”即“上德”,其在德性层面体现为自然的道德情感,这是仁义礼智的内在基础;其在德行层面体现为无为,仁义礼智为其外在展现。王弼重建的基于自然道德情感的仁义礼智,与有为的仁义礼智截然不同。基于此,王弼主张在社会实践中顺应民众自然的道德潜能,让其自发养成道德品质与道德行动。王弼的重建力图实现道德内在基础和外在功用的一致,体现了他对儒道二家“德”论的继承和创造性发展。The core of Wang Bi's theory of “virtue” is the question of the fundamental and peripheral relationship between “the highest virtue” and the four cardinal virtues of kindheartedness,righteousness,propriety and wisdom.“The highest virtue” includes two layers of meanings:intrinsic nature and moral action.It is mainly natural emotions at the level of intrinsic nature,which is the internal foundation of the four cardinal virtues;on the moral action level,it is inaction,which is manifested externally through the four cardinal virtues.The integration of these two aspects indicates that the manifestation of “the highest virtue” is the practice of the four cardinal virtues based on natural moral sentiments.This is distinctly different from the “the lowest virtue”,which advocates active effort and abandons the original nature of these values.Based on this,Wang Bi advocated conforming to the enormous moral potential inherent in the natural feelings of the people in practice,allowing them to spontaneously cultivate moral qualities and actions of the four cardinal virtues within their customs.Wang Bi's theory of “virtue” strived to align the internal foundation and external function of morality,reflecting his inheritance and creative development of the “virtue” theory of Confucianism and Taoism.

关 键 词：王弼 德 自然 道德情感 仁义礼智 

分 类 号：B235.2[哲学宗教—中国哲学]