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人性——一个争论了几千年的问题 东汉王充论人性,一直追溯到公元前11世纪的召公。他说:“召公戒成曰:‘……于戏！若生子罔不在厥初生。’生子谓十五子。初生意于善,终以善;初生意于恶,终以恶。”王充尤推重春秋时世硕的“人性有善有恶”论。世硕认为:“举人之善性,养而致之则善长;恶性,养而致之则恶长。……善恶在所养焉。”王充说:“宓子贱、漆雕开、公孙尼子之徒,亦论情性,与世子(硕)相出入,皆言性有善有恶。” 可见我国古代,人性问题主要在于性本善抑或性本恶的争论。由此而延伸到性本善恶兼有或皆无的争论。与孟子同时的告不害,是个人性无善恶论者。他和孟子有过一次辩论。他说:“生之为性。”又说:“食
Human nature - a matter of thousands of years of controversy Donghan Wang Chong on human nature, dating back to the call of the eleventh century BC. He said: “Calling the public ring into the saying: ’... in the play! If children born indiscriminately in Juechu Sheng.’ Son that fifteen children. In particular, the emphasis on Spring and Autumn Shi Shuo ”human nature of good and evil“ theory. Shi Shuo said: ”Ren of the good nature of keeping the good then grow good; vicious, keep the rules of the evil. ... good and evil in the raising of Yan.“ Wang Chong said: Nizi’s disciples, also on the emotional, and the world (master) phase out, all words have good and evil. ”Can be seen in ancient China, the human nature of the problem lies mainly in the nature of good or evil nature of the argument. From this extends to the nature of good and evil both or none of the controversy. At the same time as Mencius did not harm the report, is a personal non-theory of evil. He had a debate with Mencius. He said: “Life is sex,” added: "Eat