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重视对现实人生问题的探究,是儒家思想的一贯特色。尽管先秦儒家就已经逐步形成从“终极关怀”到“具体设定”的人生哲学理论,并统名之曰“道”。但是,直到《礼记》成书之后,才在其《礼运》篇和《大学》篇中得到系统、完整和集中的表述。《礼记》成书时代虽晚,反映的思想却是先秦的。其中关于“大同”之道和“大学”之道的论述,不仅为古代士大夫们所熟知,直至今天,中国广大的知识分子们对其虽不能背诵如流却也并不会陌生,可谓影响深远。把儒家的伦理政治观放到对人生的“终极关怀”和“具体设定”的视角来观察,就不难看出儒家原本十分美好的理想原则,是怎样通过“具体”的操作方案的“设定”而逐渐扭曲变形,从“作人之学”变为“治人之学”,即由“人学”变为“治学”。当然,这些都是从宏观思致趋向的角度,以长时期历史阶段的尺度来考察衡量,支流、细节和例外都予舍弃。
Emphasis on the study of real life problems is the consistent characteristic of Confucianism. Although the pre-Qin Confucianists have gradually formed the philosophy of life from “ultimate concern” to “concrete setting”, they are collectively called “Taoism.” However, it was not until the book of Rites was published that it received systematic, complete and concentrated statements in its articles of Rite and University. “Book of Rites,” although the book into the book is too late, reflect the thought is pre-Qin. Among them, the discussion on the road to “the Great Path” and the “university” is not only familiar to the ancient scholars, but up to now, the vast majority of Chinese intellectuals are far-reaching, although not memorized, . From the perspective of “ultimate concern” and “concrete setting” in life, it is not hard to see that Confucianism’s ideal principle, which was originally a very good one, is how to pass the “concrete” operational plan Set “and gradually distorted, from” learning as a person “to” learning of the people “, that is, from” learning “to” learning. " Of course, these are all from the perspective of macroscopical thinking, taking the measurement of tributaries, tributaries, details and exceptions on a long-term historical stage.