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就傳世文獻觀察,春秋時代以禮、義並稱最爲普遍,義是禮的質,禮是義的文,内容與形式互爲表裏。孔子對義並不否定,但義之所以爲義,應有更深層的根據,由是而提出仁。仁的意義雖經豐富擴寬,但就其本質言仍然無法解釋“殺身成仁”之類行爲如何可能;因此促使孟子仁、義並舉。在其四端說中,仁之端收窄還原爲惻隱之心,而義之端則指追求合理性的價值意識,基於此一價值意識,人類種種道德行爲纔可以得到解釋。在這個意義上,孔子特舉仁而孟子仁義並舉,是儒學理論發展的自然需要,在其思想系統内部具有有機聯繫。
On the handed down the literature observation, the Spring and Autumn Period to courtesy, righteousness and said the most common righteousness is the quality of ceremony, ritual is the righteousness of the text, content and form each other. Confucius does not denied righteousness. However, righteousness is justified. There should be a deeper foundation for righteousness. Although the meaning of benevolence has been broadened, it is still impossible to explain the nature of such acts as “killing oneself” by its very nature. Therefore, it is necessary to promote Mencius both benevolence and righteousness. At its four ends, the narrowing of benevolence reverts to the heart of compassion, while the meaning of righteousness refers to the value consciousness of pursuing rationality. Based on this one-value consciousness, all kinds of moral behavior of human beings can be explained. In this sense, the combination of Confucius and Mencius both benevolence and righteousness is a natural need for the development of Confucianism and has an organic connection within its ideological system.