论文部分内容阅读
王安石人性论可由性才、性情、性命三个向度展开考察与分析。在性才关系上,他将“上智下愚不移”做了德性与智识的区分,从而打通了“上智下愚不移”与“性相近,习相远”墙壁且使二者成为一片,并积极地处理了智识与德性的关系。在性情关系上,他认为性情一体,肯定情的合理性,而性不能善恶言,从而超越了孟荀的人性论,否定了李翱的性善情恶说,启迪了朱熹的“心统性情”说。在性命论上,他整合了孟子与扬雄的性命论,调动了“性”的主体性,激活了“性”的内在力量,从而将性、命所内含的自由与必然的关系提升到新的高度加以处理,并诱发了陆王心学的主体性。因此可以说,王安石的人性论的确将儒家人性学说引向了深入,具有里程碑意义。不难发现,正是接受经典的博大气度、即经问旨的解经方法、人心至上的解经目标、生命洋溢的解经路径等成就了王安石在人性论上的贡献。由此,经典诠释与儒家人性义理之内在关联便再次被证明。
Wang Anshi’s theory of human nature can be investigated and analyzed from the three dimensions of talent, temperament and life. In the relationship between men and women, he made a distinction between morality and intelligence in order to open up the distinction between morality and intelligence, and thus open the “ So that the two become one, and actively deal with the relationship between knowledge and virtue. In the relationship of temperament, he considered the nature of one, affirmed the rationality of love, and sex can not be good and evil, which goes beyond Mencius’s theory of human nature, denied Li Ao’s sexual sentiments, inspired Zhu Xi ”Say. In the theory of life, he integrates the theory of life of Mencius and Yang Xiong, mobilizes the subjectivity of “sex” and activates the inner power of “sex” so as to integrate the freedom and necessity inherent in sex and life To a new height to be dealt with and led to the subjectivity of Lu Wang’s psychology. Therefore, it can be said that Wang Anshi’s theory of human nature has indeed led Confucianism’s human nature theory to a deep and milestone. It is not hard to find out that it is Wang’s acceptance of the arrogance of classics, that is, Wang Jinshi’s contribution to human nature has been accomplished through the method of classics, the target of the solution to the supremacy of the people, and the path of solution to life. Thus, the internal connection between the classical interpretation and the Confucian humanity is again proved.