在孔子关于仁的构想中,仁礼关系乃是仁之所以为仁的一个规定性要素。基于这一基本规定,作为纯粹个人性的东西,仁在其自身中包含着这样一种事关仁之本质的内在要求,那就是,让完全是非个人的、并且对个人来说是一种外部存在的礼在个人行为中的全面贯彻成为可能。于是,仁就完全超出了个人道德生活的那种纯粹的内在性,并因而在形而上学层面上具有一种复杂的存在结构;而且也正是由于仁的这一内在结构,孔子的道德思想较之后世儒家要平实得多,人们很难在孔子那里看到常常出现在喜欢诉诸所谓“内在”的后世儒家学者身上的那种浮夸和偏执。遗憾的是,孔子意义上的这种为仁礼关系所规定的仁在其身后的儒家传统中几乎从来没有引起必要的思想关注,因而也就从来也没有在其内在结构方面得到有效的澄清和把握。 In Confucius’s vision of benevolence, the relationship of benevolence is a prescriptive element of benevolence. On the basis of this basic rule, as a purely personal thing, Jen inherently implies in his own mind the intrinsic requirement of a kernel of benevolence that it be completely non-personal and external to an individual The full implementation of the ceremony in personal behavior is possible. Thus, Jen completely goes beyond the purely intrinsic nature of individual moral life and thus has a complex existential structure at the metaphysical level; and it is also due to this inner structure of humanity that Confucius’s moral thinking is later than It is very difficult for Confucius to see the kind of exaggeration and paranoid often appearing in later Confucian scholars who like to resort to the so-called “inner” Confucianism. Unfortunately, this kind of Confucius-based relationship of benevolence has almost never given the necessary thought attention in the Confucian tradition behind it and therefore has never been effectively clarified and grasped in its internal structure .