儒家人性论的基本内涵及其逻辑演变  

The Basic Connotation and Logical Evolution of Confucian Human Nature

作　　者：任鹏程 REN Pengcheng

机构地区：[1]山东社会科学院、山东大学哲学与社会发展学院 [2]山东省习近平新时代中国特色社会主义思想研究中心秘书处,济南250001

出　　处：《孔子研究》2024年第4期95-105,159,共12页Confucius Studies

基　　金：国家社会科学基金后期资助暨优秀博士论文项目“先秦两汉儒家气性论研究—从孔子到王充”(项目编号:21FYB006)之阶段性成果。

摘　　要：人性论是儒家哲学的核心问题,其随着历史发展演变出不同内涵、呈现不同特点。孔子认为生之谓性。孟子进一步分辨其中的善恶,以善质为性。荀子反之,以恶质为性。汉儒综合孟荀,认为性善恶混,魏晋唐儒家也持这种观点。宋明理学将人天生之物分为两类,即形而上的性和形而下的气。形而上的性是超越的,为理想人生奠定合法性基础;形而下的气有清浊之分,为道德教化提供存在论基础。而从先秦到宋明的儒家教化,人性作为存在的主体,由最初的自然性气质活动,逐步转化为存在性的超越活动,在这个过程中,感应是一以贯之的原理。Human nature is the fundamental theme of Confucian philosophy and has evolved into different connotations and characteristics over time.Confucius referred to life as human nature.Mencius further distinguished between good and evil,and regarded good quality as the essence.Xunzi,on the other hand,regarded evil as his human nature.Han Confucianism combined the two and believes that human nature is mixed with good and evil.The Confucianism of Wei,Jin,and Tang also held this view.The Neo-confucianism of the Song and Ming dynasties divided the innate things of humans into two categories,namely the metaphysical human nature and the metaphysical qi.Metaphysical human nature transcends and lays the legal foundation for an ideal life;the distinction between clear and turbid qi provides an ontological basis for moral education.From the Pre-qin to the Song and Ming Confucian instruction,human nature as the subject of existence gradually transformed from the initial natural temperament activity to the transcendent activity of existence.In this process,induction is a consistent principle.

关 键 词：儒家 人性 气 感应 善恶 

分 类 号：B21[哲学宗教—中国哲学] B82