从“理同气异”到“一本万殊”——论朱熹与黄宗羲对佛教“一切众生悉有佛性”的回应

发布时间：2018-06-01 11:10

本文选题：朱熹 + 黄宗羲　；参考：《中国哲学史》2015年02期

【摘要】：在佛教"一切众生悉有佛性"思想的影响下,对于人物之性,朱子提出了"理同气异"和"气异理异"的说法,一方面来回应佛教,另一方面则维护孟子的"人禽之辨"。但"理同气异"与孟子的人性论有着本质区别,从而使儒家的性善论走向泛性善论。黄宗羲则根本否定了朱子的说法,他从"天人一气"的角度出发,指出人物之性是"一本万殊"的,即人物之性都来源于一气,但人之所禀是"有理之气",而物之所禀则是"无理之气",故惟有人具有仁义礼智的道德属性,而草木禽兽只有知觉运动,从而使理学的人性论又回到孟子的性善论中去。
[Abstract]:Under the influence of Buddhism's thought of "all living beings know there is Buddha nature", Zhu Zi put forward the words of "reason, same Qi, Qi difference" and "Qi different reason difference" in order to respond to Buddhism on the one hand and maintain Mencius'"differentiation of Man and Poultry" on the other. However, there is an essential difference between the theory of human nature of Mencius and the theory of reason and Qi, which leads the Confucian theory of sexual goodness to the theory of universal goodness. Huang Zongxi, on the other hand, denied Zhu Zi's theory. He pointed out from the angle of "the nature of man and nature" that the character of the character is "a book of difference", that is, the character of the character comes from a spirit. However, human nature is "rational qi", and the nature of things is "unreasonable gas". Therefore, only man has the moral attribute of benevolence, righteousness, propriety and wisdom, while grass animals and animals have only perceptual movement, thus making the theory of human nature of Neo-Confucianism return to Mencius' theory of sexual goodness.
【作者单位】：宝鸡文理学院哲学系;
【基金】：教育部哲学社会科学研究重大课题攻关项目“儒释道三教关系史研究”(项目编号:11JZD005)
【分类号】：B948

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