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《诗》《书》以“温”论德,将“温”作为“德之基”。孔子继承此以“温”论“德”传统,并在“仁”的根基上赋予了“温”以新的内涵:以自己的德性生命融化物我之距离,以热切的生命力量突破一己之限,贯通、契入仁爱之道,完成有限生命之超越,促进人物之成就。后儒进一步拓展引申,使“温”与仁、元、春相互贯通,由此凸显出“温”之生化品格,从而使其获得深沉的本体论内涵,成为儒者之德的标志。作为在世方式,“温”被理解为气象、德容,同时也是认知的前提与路径,并由此构成了儒者之思想基调与思想之方法、取向与归宿。在此意义上,以“温”在世不仅成为儒者在世之直接可感形态,也构成了儒者区别于释、老之标志性特征。
“Poetry” “Book” to “warm ” on Germany, “warm ” as “base of morality ”. Confucius inherited the tradition of “warm ” theory “morality ” and gave “warm ” new connotation on the foundation of “Ren ”: , With eager life power to break through one’s own limit, through, into the road of love, to achieve the limited life beyond, and promote the achievements of the characters. Confucianism further expands its extension so that “warm ” is interlinked with benevolence, yuan and spring, thereby highlighting the biochemical character of “warm ” so as to obtain its profound ontological connotation and become the symbol of Confucian virtue . Being alive, “warm” is understood as meteorology, moral content, as well as the prerequisite and path of cognition, and thus constitutes the method, orientation and destination of the Confucian thought base and thought. In this sense, living under “warm ” not only became the direct and acceptable form of Confucianism living here, but also constituted the symbolic feature of Confucianism different from that of interpretation and oldness.