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董仲舒的儒学是天学,但惟有日用伦常才是董学的真正归宿。董仲舒强调“五常”始终是帝王执事和国家政治追求的目标。《春秋繁露》里,董仲舒把“仁”解为“天心”, 仁的根据不在人自身,而在于天。董仲舒还指出,“仁在爱人,义在正我”。在道德实践的具体操作中,仁发于外,惠及广远。而义则发于内,从我做起,严格自律。这显然已与先秦以来各家学派“血亲为本”的仁义主张形成了鲜明比照。
Dong Zhongshu’s Confucianism is a heavenly science, but only the everyday life is the real end of Dongxue. Dong Chung-shu emphasized that “the five permanent members” have always been the goal of the emperor’s deacon and the national political pursuit. In “Chun Qiu Fan Lu”, Dong Zhongshu interpreted “benevolence” as “heart of heaven”, and the basis of benevolence is not on the basis of man himself but heaven. Dong Zhongshu also pointed out that “benevolence in love, righteousness is me.” In the concrete operation of moral practice, Renfa goes outside and benefits far. The righteous then made in, starting from me, strict self-discipline. This obviously has made a sharp contrast with the benevolence and proposition of “blood-basedness” among schools of thought since the pre-Qin period.