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孟子性善论是儒家性善论的重要源头。他接受了先秦人性论的一些基本主张,将生性论、气性论和情性论作为性善论的论证前提。他在批判告子“生之谓性”的同时,把仁义礼智等道德属性看作人的天生属性,把纯粹至善的人体气质作为人性善的物质基础,把恻隐、羞恶、是非、辞让等自然情感看作人的本性,系统论证了自己的性善论主张,构建了自己的人性论学说。这种人性论在申明人性善的同时,暗含了性与气、情等范畴的内在联系,对后世儒家的人性论建构产生了深远影响。
Mencius’s theory of goodness is an important source of Confucian virtues. He accepted some basic propositions of the theory of human nature in Pre-Qin and treated the theories of the theory of nature, the theory of gas and the theory of affection as arguments for the theory of goodness. While criticizing the proclamation of “life’s predictability ”, he regarded the moral attributes such as righteousness, righteousness and righteousness as the natural attributes of human beings. Taking the purely good human temperament as the material basis of human goodness, he concealed, shamed, right and wrong , Let the natural emotions and other natural feelings as the nature of human nature, systematically demonstrated his own theory of good nature, to build their own theories of human nature. While affirming human nature, this theory of human nature implies the intrinsic connection between the categories of sexuality, temperament and emotion, which have a far-reaching impact on the construction of human nature of later Confucianism.