儒家“生生”义考

发布时间：2018-08-02 11:25

【摘要】：创生的概念是汉语"生"字最重要的意项之一。最初,华夏先民用作为超越主体的"帝"来解释宇宙的创生,并始终认为这一超越主体造物的秘密对人而言是开放的。先秦儒家在这一理解的基础上形成其"生生"之说,强调天之生物的全部道理都在宇宙万物日新又新的不断新生之中。在后来儒学的发展中,对"生生"这一概念的理解大致分为两个方向:一是从阴阳、五行相生相克这一气化流行的角度来理解"生生"。这一理解最初多见于道家文献之中,秦汉之际广为流行,为儒家所吸收,而集大成于董仲舒。另一思路是通过人的道德本心之觉润说"生生",强调人先天有一超越之心,能够体天地万物而感其真,此心之伸展、觉润,便赋予万物以生意,心之生生无穷,便是天之生生不息。这一理解历史悠久,发端于先秦,至宋代而大兴。相比于由气之相生解生生,这一思路能够更有效地说明存在与道德的必然性,堪为儒学之正宗。
[Abstract]:The concept of creation is one of the most important meanings of Chinese word "Sheng". At first, Huaxia was regarded as the "emperor" who transcended the subject to explain the creation of the universe, and always believed that the secret of the creation beyond the subject was open to man. On the basis of this understanding, the pre-Qin Confucianists formed their theory of "living", emphasizing that all the principles of the living things of heaven are in the new and new life of all things in the universe. In the later development of Confucianism, the understanding of the concept of "life and life" is divided into two directions: one is to understand "life" from the angle of Yin and Yang, the five elements are intertwined with each other, which is popular in gasification. This understanding was first found in the Taoist literature. During the Qin and Han dynasties, it became popular and absorbed by Confucianism. Another way of thinking is to say "live" through the human moral sense of the original mind, emphasizing that man has a transcendental heart that is capable of feeling the truth of everything in the world. The extension of this heart, the feeling of relief, gives all things business, the life of the heart, and infinity. It is the endless existence of heaven. This understanding has a long history, originated in the pre-Qin Dynasty, to the Song Dynasty and great prosperity. This idea can explain the inevitability of existence and morality more effectively, and become the authentic of Confucianism.
【作者单位】：香港中文大学;
【分类号】：B222

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