“性无善恶”与“穷理尽性”——苏轼的《中庸》诠释解析

发布时间：2018-05-05 04:17

本文选题：苏轼 + 《中庸》　；参考：《哲学动态》2017年04期

【摘要】："中庸"是儒家哲学的基本概念,苏轼的诠释则是对以前思想的继承与发展,其发展之处为从本体论的高度来诠解《中庸》。他认为舜、禹、皋陶之所以能够达到"中庸"的境界,是因为他们能够"穷理尽性"。所谓"穷理尽性",就是认识、体察"道"之大全,而此"道"是宇宙之本原、本体。若能体道,就能"道济天下"。由此,苏轼既论证了达到"中"的可能性和必要性,又论证了"内圣"与"外王"的合一。当然,因苏轼理论自身的不足,其《中庸》诠释被理学家所超越是必然的。
[Abstract]:"mean" is the basic concept of Confucian philosophy, while Su Shi's annotation is the inheritance and development of the former thought, and its development is to interpret the mean from the perspective of ontology. He believed that the reason why Shun, Yu and Gao Tao could reach the "mean" state was because they were able to "exhaust and do everything possible". The so-called "exhaustion" is to understand and understand the "Tao", and this "Tao" is the origin of the universe, Noumenon. If you can do it, you will be able to help the world. Therefore, Su Shi not only demonstrated the possibility and necessity of achieving the "middle", but also demonstrated the unity of "inner saint" and "external king". Of course, due to the deficiency of Su Shi's theory itself, its interpretation of the mean was transcended by Neo-Confucianism.
【作者单位】：西南石油大学马克思主义学院;西南石油大学土木工程与建筑学院;
【基金】：四川省教育厅宜宾学院四川思想家研究中心资助项目“三苏的《四书》学研究”(SXJZX2015-014) 中国博士后科学基金特别资助项目“北宋《四书》学及其现代价值研究”(2016T90867) 国家社会科学基金一般项目“两宋《中庸》学及其现代价值研究”(15BZX061)的阶段性成果
【分类号】：B244.99

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