程朱理学恕思想研究

发布时间：2018-08-06 11:26

【摘要】：恕成为中国思想史的重要范畴始于《论语》。《论语》两次言及恕,《里仁》记载曾子言:"夫子之道,忠恕而已矣。"曾子以忠恕说明孔子之道,但是,曾子并没有解释何谓忠恕,而且曾子也没有说明"一以贯之"之道何以成了忠和恕两个范畴,这两点疑问成了后世论争的关键。《卫灵公》记载孔子曰:"其恕乎!己所不欲,勿施于人。"这是孔子对恕的阐说,此语成为后世诠释恕思想的基点。汉唐间儒者对恕思想的阐发,大体基于"如心为恕"的角度,强调以心度心,与人同乐。"尽己之谓忠,推己之谓恕"的经典表述出自伊川先生的《论语解》,朱子在《论语集注》中引用了这一表达,遂成为后世儒者诠释忠恕思想的核心内容。以"尽己""推己"阐释儒家忠恕思想始于二程。忠是对于自己而言,要做到内心的真实无妄;恕是对于外界而言,要将自己真实的内心情感施加于人和物,真实无妄之心便是诚。朱子在二程思想的基础上将"推己之谓恕"分为两个层面。首先是"推己及物",自己将人性中固有的孝悌忠信等伦理道德推广应用在现实生活中,在待人接物等方方面面上,尽到自己的责任。这是自我践履的工夫,是自己成就德行的方法。其次是"推己及人",这是一种将心比心的人道关怀。自己完善了自身的道德修养,考虑到别人也愿意成就美好的德行,便会热情的帮助他人,使之也向道德靠拢。但是,这仅仅是发挥我的"先进"作用,引领他人迈向公共的道德境界,而不是强迫他人听从我的安排,更不是我为他人制定必须遵守的道德法则。"为仁由己",恕之推己及人不存在对他人的强迫。朱子认为这两者是相互联系的,道不远人,凡是自己要求别人达到的地步,都应该是理之所当然,自己同样以此完善自身的道德修养。故而,程朱理学恕思想既是自我成就德行的下学之功,也有将心比心的人道关怀,既"成己"又"成物"。以己度人,不可避免地出现两个弊端。其一,我与他人有着不同的认识和需求,人心不同如面,推己及人如何可能?其二,即使我和他人在某件事情上达成共识,双方有着共同的需求,但并不能保证这种需求是合乎法律或道德的。推己及人如何可能,涉及程朱理学的人性论思想。"天命之性"规定人性皆善,"理义是心之所同然",人性在理义层面的相通是可能的。气质之性指禀受气质而形成的具体的人性,气质之性有善有恶,所以现实生活中有善人也有恶人,有道德高尚的人,也有道德低劣的人。虽然,气质中的善恶也是先天禀受的,但是,人们可以通过后天的努力加以改造,恢复本然的天命之善。后天的改造需要自己的努力,也需要先觉之人的引导,从这个意义上说,推己及人是必要的。"忠体恕用"可以保证推己及人合乎道德的规范,因为忠是天理的呈现。万物之理很多,但举其大者而言,只在君臣、父子、兄弟、夫妇、朋友等伦理关系上,人们会在这些伦理关系上达成共识,形成普遍的价值。
[Abstract]:Forgiveness has become an important category in the history of Chinese thought since the Analects of Confucius. The Analects of Confucius has spoken twice and Zengzi's words have been recorded in Liren: "Master's way, loyalty and forgiveness." Zengzi explains Confucius by loyalty and forgiveness, but Zengzi does not explain what loyalty and forgiveness are, and Zengzi does not explain why the "consistent" approach has become two categories of loyalty and forgiveness. These two questions have become the key to the controversy of later generations. The Lord Wei Ling records Confucius saying, "is it forgiven?" Do not do what you want to do to others. " This is Confucius's explanation of forgiveness, which became the basis for the interpretation of the thought of forgiveness in later generations. During the Han and Tang dynasties, the Confucian interpretation of the thought of forgiveness was based on the angle of "such a heart as forgiveness" and emphasized that one's heart should pass through one's heart and enjoy oneself with others. " The classical expression of "loyalty to one's best self, to forgive oneself to one's own" is derived from Mr. Yichuan's Analects of Analects of Confucius, which was cited by Zhu Zi in Analects of Confucius, and thus became the core content of later generations' Confucianism in interpreting the idea of loyalty and forgiveness. The interpretation of Confucian loyalty and forgiveness by "doing one's best" and "pushing oneself" begins in two stages. Loyalty is to be true to oneself, to be true to the outside world, to impose one's true inner feelings on people and things, and to be true and unpretentious. On the basis of the two-stage thought, Zhu Zi divides "pushing oneself into forgiveness" into two levels. First of all, it is "pushing oneself and doing things". I apply the inherent ethics such as filial piety, loyalty and faithfulness in human nature to the real life, and do my duty in all aspects such as dealing with people. This is the time of self-fulfillment and the way to achieve virtue. The second is "pushing oneself and others", which is a kind of human care. They improve their own moral cultivation, considering that others are willing to achieve good moral conduct, they will help others enthusiastically, so that they are also close to morality. But this is just my "advanced" role in leading others to public morality, rather than forcing others to follow my arrangements, nor am I setting the moral rules that must be followed for others. " For benevolence, "forgive yourself and others do not force others." Zhu Zi believes that the two are interlinked. People who are not far away from the Tao should be reasonable to the extent that they want others to achieve. Of course, they should also improve their moral cultivation. Therefore, Cheng Zhu's thought of "Neo-Confucianism and forgiveness" is not only the achievement of virtue, but also the concern of humanitarianism, which is both "self-forming" and "material." In order to take care of oneself, there are inevitably two drawbacks. First of all, I and others have different understanding and needs, people are different, such as face, how possible to push themselves and people? Second, even if I agree with others on something and both share a common need, there is no guarantee that it is legal or moral. How to push oneself and how possible involves Cheng Zhu Neo-Confucianism 's theory of human nature. " The nature of destiny "stipulates that all human nature is good," reason and righteousness is the same as the heart ", human nature in the level of reason and meaning is possible. The nature of temperament refers to the concrete human nature formed by temperament, the nature of temperament has good and evil, so in real life there are good people, evil people, moral noble people, but also people of inferior morality. Although the nature of good and evil is innate, but people can be transformed through the day after tomorrow, the restoration of the original good destiny. The transformation of the day after tomorrow requires one's own efforts as well as the guidance of those who are aware of it first. In this sense, it is necessary to push oneself to others. " Loyalty and forgiveness "can guarantee the moral norms of people, because loyalty is the appearance of God." There are many reasons for everything, but as far as the big one is concerned, only in the ethical relationships, such as monarch, father and son, brother, couple, friend and so on, people will reach a consensus on these ethical relationships and form a universal value.
【学位授予单位】：山东大学
【学位级别】：硕士
【学位授予年份】：2017
【分类号】：B244.6

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