儒家人性向善论刍议
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摘要
宋儒将孟子的性善论窄化为性本善,并判断其是儒家人性学说的正统。为了纠正性本善论之偏颇,有学者提出儒家人性向善论。在不断的争论中,儒家人性向善论也在不断修正。基于实然之性-应然之性、潜在之性-显在之性的划分,儒家人性向善论认为,人性乃不断完善、不断发展的非完成态,这种动态的人性的目标即善。人性向善,内在地包括人性应该向善、能够向善以及向善的途径三个问题。与传统的人性论相比,儒家人性向善论不仅可以将儒家人性论统一起来,有利于儒家思想乃至整个中国文化的更新;而且可以避免先天人性论之误解,给道德修养、道德教化以及规范人性的制度设计提供合理的理论基础;同时还丰富了儒家的道德哲学,有利于儒家人性论的理想落到实处。
The Confucian scholars in the Song Dynasty narrowed Mencius' s theory of goodness into that men are born good, and used it as the orthodox theory of Confucian human nature. In order to correct the shortcomings of the theory of human being good in nature, some scholars put forward the Confucian theory of human nature becoming good. In the constant debates, Confucian theory of human nature becoming good is also being revised. Based on the classifications of what human nature is, what human nature should be, what human nature will be and what human nature appears to be, the Confucian theory of human nature being good argues that human nature is constantly improving and developing, which is in a state of not completing, and the dynamic goal of human nature is goodness. Human nature is becoming good means that humans should be good, can be good and there are ways to be good. Compared with the traditional theory of human nature, the Confucian theory of human nature to be good can not only unify the Confucian theory of human nature, but also facilitate the renewal of Confucianism and the whole Chinese culture. Moreover, it can avoid the misunderstanding of the theory of innate human nature and provide a reasonable theoretical basis for moral cultivation, moral education and institutional design of regulating human nature. It also enriched the Confucian moral philosophy in favor of the realization of the Confucian ideal of human nature.
The Confucian scholars in the Song Dynasty narrowed Mencius' s theory of goodness into that men are born good, and used it as the orthodox theory of Confucian human nature. In order to correct the shortcomings of the theory of human being good in nature, some scholars put forward the Confucian theory of human nature becoming good. In the constant debates, Confucian theory of human nature becoming good is also being revised. Based on the classifications of what human nature is, what human nature should be, what human nature will be and what human nature appears to be, the Confucian theory of human nature being good argues that human nature is constantly improving and developing, which is in a state of not completing, and the dynamic goal of human nature is goodness. Human nature is becoming good means that humans should be good, can be good and there are ways to be good. Compared with the traditional theory of human nature, the Confucian theory of human nature to be good can not only unify the Confucian theory of human nature, but also facilitate the renewal of Confucianism and the whole Chinese culture. Moreover, it can avoid the misunderstanding of the theory of innate human nature and provide a reasonable theoretical basis for moral cultivation, moral education and institutional design of regulating human nature. It also enriched the Confucian moral philosophy in favor of the realization of the Confucian ideal of human nature.
引文
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[ 3 ] 黎靖德.朱子语类[M].北京:中华书局,1986.
[ 4 ] 陆云红.孟子人性论被宋儒误导——著名学者傅佩荣出新书替孟子喊冤,“人之初性向善”而非“性本善”[N].深圳特区报,2011-03-30(B08).
[ 5 ] 杨泽波.孟子性善论研究(修订版) [M].北京:中国人民大学出版社,2010:43.
[ 6 ] 傅佩荣.儒家哲学新论[M].北京:中华书局,2010:133.
[ 7 ] 萧振声.荀子的人性向善论[D].台北:台湾大学,2006.
[ 8 ] 李栅栅,何善蒙.性本善非向善或者可善——再论孟子的性善论[J].管子学刊,2014(1):17-21.
[ 9 ] 陈永革.人心向善与人性本善——孟子心性论的伦理诠释[J].中国哲学史,1996(4):48-53.
[10] 杨海文.孟子心性论的逻辑架构[J].南昌大学学报(人文社会科学版),2002(3):6-11.
[11] 赵法生.孟子人性论的多维解读[J].孔子研究,2007(6):16-25.
[12] 张新,黄玉顺.性善: 本善与向善——孟子性善论的两种诠释进路及其当代省察[J].学术界,2017(7):100-110.
[13] 许慎.说文解字[M].上海:上海古籍出版社,2007.
[14] 王天海.荀子校释[M].上海:上海古籍出版社,2005.
[15] 王聘珍.大戴礼记解诂[M].北京:中华书局,1983:358.
[16] 王夫之.船山全书(二)[M].长沙:岳麓书社,2011:300.
[17] 唐君毅.中国哲学原论·原性篇[M].北京:中国社会科学出版社,2005:6.
[18] 韦政通.中国哲学辞典[M].吉林:吉林出版集团有限责任公司,2009:433—434.
[19] 杨伯峻.孟子译注[M].北京:中华书局,1960.
[20] 钱穆.晚学盲言[M]. 北京:三联书店,2010:51—65.
[21] 钱穆.人生十论[M].北京:三联书店,2009:24.
[22] 杨伯峻.论语译注[M].北京:中华书局,1980.
[23] 瞿同祖.中国法律与中国社会[M].北京:中华书局,1981:270.
[24] 冯友兰.中国哲学史[M].北京:中华书局,1961:355.
[25] 孔安国传,孔颖达正义,黄怀信整理.尚书正义[M].上海:上海古籍出版社,2007:132.
[26] 黑格尔. 哲学史讲演录(第一卷)[M].贺麟,王太庆,译.北京:商务印书馆,1997:8.