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本质为道德价值观的义利之辩是中国伦理史上的一个基本问题。尤其是在两宋,更成了伦理思想斗争的中心。在两宋激烈的义利之辩中,司马光的义利统一观最富合理性。司马光自称以“朴儒自守”,但在义和利的关系上,却并未死守儒家正统的“重义轻利”的戒条,司马光认为,道德并不排斥功利。恰恰相反,道德必须蕴含功利,道德的价值就在于它所追求的特有功利性,道义必须以一定的功利为其指归。他明确指出:“夫唯仁者知仁义之为利,不仁者不知也”;“圣人者……以利人为仁”;“道者,所以保天下而兼利之也。”肯定了仁义道的功利性。
The essence of moral value is the debate of morality and righteousness is a basic issue in the history of Chinese ethics. Especially in the two Song dynasties, it became the center of ethical ideological struggle. In the fierce righteousness and defiance between the two Song Dynasties, Sima Guang’s maxim of righteousness and unity was the most reasonable. Sima Guang claimed to be “self-disciplined,” but in the relationship between justice and profit, he did not dwell on the orthodox Confucian precept of “light and heavy”. According to Sima Guang, morality does not exclude utilitarianism. On the contrary, morality must contain utilitarianism. The moral value lies in the unique utilitarianism it pursues. Morality must be rewarded with certain utilitarian benefits. He clearly pointed out: “Wives only know benevolent people for righteousness, infatuated people do not know also”; “Sage people ... Eli people for benevolence”; “Taoist, so protect the world and benefit both.” Affirmed the virtues of virtue and morality Sex.