冯友兰《新理学》对“性”的重释  

Feng Youlan’s Reinterpretation of“Nature”in New Neo Confucianism

作　　者：彭传华 韩超 PENG Chuanhua;HAN Chao(School of Marxism,Ningbo University,Ningbo,Zhejiang 315211,China)

机构地区：[1]宁波大学马克思主义学院,浙江宁波315211

出　　处：《吉林师范大学学报（人文社会科学版）》2024年第5期20-26,共7页Journal Of Jilin Normal University:Humanities & Social Science Edition

基　　金：国家社会科学基金重大项目(18ZDA019)。

摘　　要：作为近现代哲学家中新儒家的代表性人物,冯友兰在《新理学》中对“性”进行了重新阐述。首先,冯友兰继承并发展了朱子“性即理也”的观点,将人性的本质规定为理性。其次,冯友兰分别从真际、实际、实际的物、社会等层面对性进行了分析,得出了性善的观点。再次,冯友兰根据宋明理学的性二元论与自身的性三分论对性恶的来源进行了充分解释,表明恶并非人之性所发出之事,因此人性本身并非为恶。质言之,冯友兰《新理学》中的性论具有“完善性善论的论证体系”的理论意义与“引导当代社会向善的风气”的现实意义。As a representative figure of Neo Confucianism among modern philosophers,Feng Youlan reinterpreted“Nature”in New Neo Confucianism.Firstly,Feng Youlan inherited and developed Zhu Zi’s viewpoint that“nature being reason”and the essence of human nature is defined as reason.Secondly,Feng Youlan analyzed nature from the perspectives of truth,reality,actual objects and society.He derived the viewpoint of goodness in nature.Then,Feng Youlan provided a comprehensive explanation of the origin of natural evil based on the dualism of nature and his own triad of nature in Neo Confucianism during the Song and Ming dynasties,indicating that evil is not something that arises from human nature and therefore human nature itself is not evil.In essence,Feng Youlan’s theory of nature in New Neo Confucianism has both theo⁃retical significance in“improving the argumentation system of the theory of goodness in nature”and practi⁃cal significance in“guiding the trend of goodness in contemporary society”.

关 键 词：冯友兰 新理学 性善观 理性 

分 类 号：B261[哲学宗教—中国哲学]