《论语》中的圣人与君子研究  

A Study on the Sage and Gentleman in Analects

作　　者：盖立涛 Gai Litao

机构地区：[1]华北电力大学马克思主义学院,北京102206

出　　处：《国际儒学(中英文)》2025年第1期96-103,184,185,共10页International Studies on Confucianism

基　　金：北京市社会科学基金一般项目“先秦儒墨‘仁’‘义’观念比较研究”(24ZXB005);华北电力大学“双一流”学科建设经费资助。

摘　　要：在“礼崩乐坏”的局面下,孔子提出了自己的仁学和礼学,由此建构了仁礼合一的思想体系。在此基础之上,孔子还提出了自己的圣人观,以尧舜为圣人典范,以尧舜之道为政治典范。君子是仁义价值的承担者,是良善政治的落实者,儒家的政治理想依靠君子来实现,因此,孔子也注重培养君子。孔子把圣人与君子作为道德人格典范与为政典范,建构了一种完满的道德人格与政治人格,以圣人与君子为取法的对象和学习的榜样。圣人与君子存在着差异性,圣人既有一定的政治地位,也具有美好的道德品质,而君子只是一种道德之称。孔子没有讨论人是否皆可成圣、人如何成圣等问题,后世的学者对这些问题作出了进一步的探讨。In the face of “rites collapsed and music disappeared”, Confucius put forward histhoughts of benevolence and ritual and established the thought system of unity of benevolence andritual. On that basis, Confucius put forward his view of the saints and regarded Yao and Shun as themodel of saints and the way Yao and Shun were the model of politics. At the same time, Confucius alsoattaches importance to the cultivation of the gentleman, who presents the moral of benevolence andrighteousness and implements good political strategy. Confucius regarded the sage and the gentleman asa model of moral personality and governance. Based on this thought, Confucius put forward the view ofsage and gentlemen, constructed a perfect moral and political personality, and took the sage and gentleman as an example of learning, which also implied the significance of Confucius's legislation forlater generations. There is a difference between saints and gentlemen, saints not only have good moralcharacter but also have political status, and gentlemen refer to front character. Confucius did notdiscuss whether everyone has the potential to become a saint or how to become a saint, but laterscholars have made further discussions on this question.

关 键 词：圣人 君子 理想人格 道德典范 为政典范 

分 类 号：B222.2[哲学宗教—中国哲学]