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宋代道学以天理作为性善论的形而上学基础,这暗含了两个困难:一、与传统儒家经典之间的矛盾;二、性之本体至善无恶,那么恶的来源何在。道学中无论是理学还是心学都必须面对这两个困难,并给出解答。本文以张九成“性善之善不与恶对”的思想为例,通过张九成与二程、张载、杨时、朱熹、胡宏等思想家的比较,展现性善论在宋代发展完善的思想脉络,并厘清道学对以上两个困难的解决途径。特别是通过讨论恶的来源问题以及善恶究竟是实质义还是形式义,来分析二程、张九成、朱子与胡宏之间对性善的不同理解。
Taoism in the Song Dynasty used the principle of God as the metaphysical foundation of the Theory of Good Nature, which implied two difficulties: First, the contradiction between the traditional Confucian classics; second, the source of the evil goodness and evil, the evil source. Taoism in both Neo-Confucianism and psychology must face these two difficulties, and give answers. Taking Zhang Jiucheng ’s theory of “good and evil of goodness and badness” as an example, this article shows the development and improvement of the theory of goodness and goodness through the comparison of Zhang Jiucheng with those of Zhang Cheng, Zhang Zai, Yang Shi, Zhu Xi and Hu Hong , And clarifies Taoism’s solution to the above two difficulties. In particular, through a discussion of the source of the evil and whether the good and the evil are substantive or formal, we analyze the different understandings of goodness between Er Cheng, Chang Hsiu-cheng, Zhu Zi and Hu Hong.