论文标题:儒家“仁义”思想的形成及其意义
The Formation and Significance of Confucian Theories of RenYi
论文作者 高立梅
论文导师 丁为祥,论文学位 硕士,论文专业 中国哲学
论文单位 陕西师范大学,点击次数 256,论文页数 42页File Size1927k
2003-04-01论文网 http://www.lw23.com/lunwen_14186037/ 儒家,孔子,仁,义,孟子,仁义
Confucianism,Confucius,Ren,Yi,Mencius,RenYi
“仁义”是儒家思想的核心，在儒学中占有重要的地位。“仁义”思想的形成，不仅是一个由“仁”、“义”到“仁义”的进程，而且也是儒家早期人性论形成的一个重要阶段。因此，对儒家“仁义”思想的形成过程作一研究，不仅能使我们清晰地把握“仁义”思想的内涵，而且可以使我们认识到孟子“仁义”思想的形成在儒学史上的重大意义。 本文结合字源学与哲理诠释两种研究方法，试图对儒家经典文献《诗经》、《尚书》、《左传》、《国语》、《论语》、《中庸》以及《孟子》中的仁义思想作一历史的梳理，从而厘清儒家“仁义”思想形成的脉络，探讨孟子“仁义”思想的内涵及其形成在儒学史上的意义。 “仁义”思想的形成源远流长。“仁”的观念起源于周初统治者“重德”、“敬德”的思想。经过长期的演变与发展，在《左传》、《国语》中，“仁”的内涵发展成为一种敬谨的道德责任意识，以及由此而发的“亲亲”、“爱人”等行为。“义”的观念，起源于一种表示社会等级的仪礼，象征了威严而不可侵犯的等级秩序。在《尚书》中，这种表示礼仪、法规的“义”之内涵发生了变化，“义”出现与“宜”假借与互用的情况，具有了“宜”之“应当”、“应该”等内涵，从而有了道德意义。到了春秋战国之际，“义”发展成为根源于天地之道的宇宙之道，是人道之当行。“义”具有裁断、规范作用，人的行为只有经过“义”的裁断，才能表现为道德的、合礼的。可以说在孔子以前，“仁”是指由内心而发的，对道德礼法敬谨的责任意识；“义”则指依道德之天而作出的判断与行为，“义”之判断的根据是外在的。“仁”与“义”的关系表现为：“仁”是行“义”的手段与工具，“义”是行“仁”的目的。“义”相对于“仁”，是外在于人的。 到孔子时，儒学有了飞跃性的发展。孔子在继承传统“仁”之观念的基础上，提出了系统的仁学思想。孔子的“仁”，是对人的深层本质的一种规定与揭示，就是人之为人的本质。孔子突出了道德的内在性，认为人能够求仁而得仁。这样，孔子仁学思想的提出，就系统地解决了道德实践的内在根据与动力的问题。人可以实现对道德之天的认识，但这种与道德之天的沟通，只能通过个体生命无限地“下学上达”来实现。因此根源于道德法则之天的“义”，在孔子学说中仍具有外在性，“义”之判断与应然的道德命令，依旧是外在于人的。但对于有德君子而言，“义”已具有了内在化的特征。 在继承孔子仁学的基础上，《中庸》进一步发展了传统的性命天道思想。《中庸》明确以“天命’”归定“人性”，并以“仁”为“人性”的根本内涵，从而实现了“天道”与“人性”的贯通。《中庸｝）继承了“义”一脉相承的历史意涵，明确以“宜’释“义’，“义’就是依道德之天而发出的人道之当然的判断与行为。由于人性与天命的贯通，“义”又是内在于人性的，“义”之当然也是符合人性的，是人性之应当。但子思学派还从工夫层面讲“义”，认为人道的实现是由“教”来实现的。“教”由外入，而“教”的内容正是“义’、“礼”、“智”。所以在于思学派中，“义”虽具有外在性特征，但是不同于《左传》《国语》中的外在之‘义”的。子思学派的‘义”虽表现为由外而内的工夫修为，但‘义”之根据却是内在于‘人性”的。“义”虽由外入，表现为道德行为，但还是顺应“人性”的，是“人性”的外在表现。 作为孔子与子思的继承者，孟于首先通过与告于的“仁内义外”之辩，把子思学派从工夫层面讲的“义”收归本心。本性，明确规定“仁义”是人本有的人性内涵。其次，孟子从人情、人心等不同层面，阐述了仁义的内在性与超越性、经验性与普遍性，以此凸显仁义即心即性、即情即理、既现实又超越的本质与特征。最后，孟子阐述了仁义不同的内涵与相互关系，从而确立了“居仁由义”的人生实践论，实现了天命与人性、人心与人情以及内与外的贯通，使儒家人性论思想走向初步的确立。总体说来，盂子“仁义”思想的形成在儒学史上的意义，主要表现为三个方面： l、完成了人性与天命的统一。 2、实现了人性与人心、人心与人情以及现实与超越的统一。 3、确立了“居仁由义”的人生实践论。
Being the core of Confucian idea, the formation of theories of RenYi(仁义) is not only a process from conception Ren and Yi to a systematic theories of RenYi, but also an important stage on improvement of Human Nature Theories in early Confucianism. Therefore, a thorough research on the formation and significance of the theory will definitely shed light on its connotation and offer a better understanding on Mencius" Theories of RenYi as well.Based on two research methodology: etymology and philosophic annotation, the paper makes a historical review of conception Ren and Yi, including Book of Odes(《诗经》 ), Bookof History (《尚书》), BookofZuo-Zhuan( 《左传》), BookofGuo-Yu(《国经》 ), Analects (《论语》) , Bookof Zhong-Yong (《中庸》) ,and Mencius(《孟子》), in the hope of providing a clear view on its development and probing into the significance of Mencius" Theories of RenYi in Confucianism.The Conception of Ren originally stemmed from the idea of "attaching importance to virtue" proposed by rulers in Zhou Dynasty. As time went by, Ren developed into an idea with the sense of responsibility for practicing morality, on which the idea of" love one"s own relatives" and " love others" were based. The Idea of Yi was closely associated with the rites in class society, and "absolute dignity and no encroachment" characterized its real meaning. But in Book of History, it had undergone changes. Yi had become interchangeable with Yi(宜), whose meaning was "should" or "be supposed to ". In Spring and Autumn Period, Yi had gained a meaning of natural law of the Universe. The Idea of Yi served as a moral principle for people to comply with. Before the time of Confucius, Ren was a natural feeling of responsibility for morality and rites; Yi stood for right justification on the basis of morality principle, which was composed of social orders. The relationship between Ren and Yi can be interpreted as: Ren served as a tool for Yi, and Yi in turn was the goal Ren attempted to achieve.By the time of Confucius, Confucianism developed greatly. Confucius, on inheritance of the traditional conception of Ren, put forward his systematic theories of Ren, which connotes the true human nature. He gave prominence to the inner morality, believing that people could behave morally in their pursuit of Ren. Thus, His theories ofRen resolved the problem of the innate foundation and motivation in morality behaving. However, Yi originated from the natural law of universe still had externality in Confucian theories. Judgement according to Yi and its corresponding moral directives were not from human being.Zhong-Yong, on the basis of Confician Theories of Ren, advocates that the natural law of the universe was just connotation of Human nature which was Ren itself, thus making Yi the ture content of Human Nature. Though it was from Human Nature, the cultivating of the feeling of Yi relied on the practical education of the doctrines, which comprised the moral behaving, such as Yi, Li and Zhi. Therefore, in school of Zisi, Yi was still characterized by its externality, though it differed from which expressed in Book of Zuo-Zhuan and Guo-Yu. Though Yi of this school was manifested as moral behaving, it was from human nature.Based on the thoughts of his predecessors, Mencius made a great progress to the Confucianism. By debating with Gaozi, a famous scholar of the time, about internal Ren and external Yi and thus made RenYi the connotation of human nature. Furthermore, he elaborated the features of the Human Nature of RenYi, which combine the following oppositions: Xin and Xing(the moral mind and the natural feeling), emotion and reason, reality and transcendence. The integration of RenYi achieved the thorough unification of the Moral Law of the Universe and Human Nature, RenXin and RenQing(the moral mind and the natural feeling), internality and externality. This helped to make the elementary Confucian theory of Human Nature.In general, the significance of the formation of Mencius" theories of RenYi in the history of Confucianism
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