朱熹的诚与信及其当代价值

发布时间：2018-07-08 20:09

本文选题：朱熹 + 诚　；参考：《青海师范大学》2017年硕士论文

【摘要】：诚信思想拥有十分悠久的历史,其诞生可以追溯到早期人类社会。在我国文化发展长河中,儒家学派极其重视对诚信的研究阐述,朱熹的诚信思想是儒家诚信思想的重要代表。研究朱熹的诚信思想必然要回到朱熹生活的宋代。宋代是我国封建社会发展的一个高峰,政治、经济、文化、科技等都取得了前所未有的成就。另外一方面,宋代战事不断,人口迁徙频繁,为文化的交流融合创造了极其有利的条件。朱熹早年在佛教和儒家学说之间摇摆不定,但最终选择了儒家学说,并通过对儒家经典的研读,继承和发展了儒家思想,形成了独具特色的理学体系,其中就包含着丰富的诚信思想。朱熹把诚解释为“真实无妄”,把“诚之者”解释为“未真实无妄而追求真实无妄”,又把“诚之者”解释为“信”,是“人之道”。诚是天理的真实状态,信是人类追求诚的活动;诚贯穿于万事万物之中,信是诚在人类社会之用;诚在自然界中总是被动地表达自身,信则是诚在人类社会主动地追求自身;诚是圣人的境界,常人则可以通过信追求圣人之境。从以上的论述中,我们发现,要理解朱熹的诚信思想,需要对诚与信进行“分疏与统合”。分疏是为了更好地统合,统合是为了更好地指导人们的生活。同时,朱熹的诚信思想也离不开朱熹完整的理学体系,因为诚信思想就体现在天理、人欲、主敬等概念之中,离开了这些概念的支撑,朱熹的诚信思想就不会存在。由于朱熹理学体系的唯心色彩以及时代的变迁,朱熹诚信思想的很多内容已经不合时宜,但它的价值依然不可忽视。对于社会主义市场经济而言,朱熹诚信思想的体用之分提示我们“诚信不仅仅是道德规范,更是市场经济之所以能够成为市场经济的原因之一”。对于社会主义政治而言,朱熹的诚信思想为诚信政府的建设提供了积极借鉴——明诚,即明确政府在社会中的责任;思诚,即政府机构或政府职员必须时刻以相关的规章制度严格要求自己;践诚,即把政府的职责落到实处。对于社会主义社会而言,朱熹的诚信思想为社会建设提供了丰富的思想资源。对于社会主义核心价值观而言,朱熹的诚信思想提醒我们诚信可以通过教育和学习而获得。
[Abstract]:The idea of honesty has a long history, and its birth can be traced back to the early human society. In the long course of the development of Chinese culture, the Confucian school attaches great importance to the study of honesty and credit. Zhu Xi's honesty thought is an important representative of Confucian honesty thought. The study of Zhu Xi's honest thought must return to the Song Dynasty when Zhu Xi lived. Song Dynasty was a peak of feudal society in China, and achieved unprecedented achievements in politics, economy, culture, science and technology. On the other hand, the continuous war and frequent migration in Song Dynasty created favorable conditions for cultural exchange and integration. Zhu Xi wobbled between Buddhism and Confucianism in the early years, but eventually chose Confucianism, and through the study of Confucian classics, inherited and developed Confucianism, formed a unique Neo-Confucianism system. It contains a rich idea of good faith. Zhu Xi interprets honesty as "truthfulness", "honest man" as "pursuing truth without falsehood", and "honest person" as "faith". Sincerity is the true state of nature, and faith is the pursuit of sincerity by human beings; sincerity runs through all things, and faith is used in human society; sincerity always passively expresses itself in nature, and faith pursues oneself actively in human society. Honesty is the realm of saints, ordinary people can pursue the realm of saints through faith. From the above discussion, we find that in order to understand Zhu Xi's theory of honesty, we need to separate and integrate honesty and faith. Division is for better integration, integration is to better guide people's lives. At the same time, Zhu Xi's credit thought can not be separated from the complete Neo-Confucianism system of Zhu Xi, because the honesty thought is embodied in the concepts of God, desire and respect. Without the support of these concepts, Zhu Xi's honest thought will not exist. Because of the idealistic color of the Zhu Xi Neo-Confucianism system and the change of the times, many contents of Zhu Xi's honest thought have been out of date, but its value can not be ignored. For the socialist market economy, the classification of Zhu Xi's honesty thought indicates that "honesty and credit is not only a moral standard, but also one of the reasons why market economy can become a market economy". As far as socialist politics is concerned, Zhu Xi's theory of good faith provides a positive reference for the construction of honest government, that is, to make clear the responsibility of the government in the society. That is, government agencies or government employees must be strict with the relevant rules and regulations at all times; honest, that is, the implementation of the responsibilities of the government. For socialist society, Zhu Xi's theory of honesty and credit provides abundant ideological resources for social construction. For socialist core values, Zhu Xi's honesty theory reminds us that honesty can be obtained through education and learning.
【学位授予单位】：青海师范大学
【学位级别】：硕士
【学位授予年份】：2017
【分类号】：B244.7

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