發(fā)布時(shí)間：2018-01-27 22:37

  本文關(guān)鍵詞： 誠(chéng) 性命本然 氣質(zhì) 道德 成圣成賢　出處：《道德與文明》2014年05期 　論文類型：期刊論文

【摘要】：周敦頤認(rèn)為,人的性命有本然與實(shí)然兩個(gè)層面。在本然層面,人人皆直承終極大宇宙根基根據(jù)之誠(chéng)而來(lái),擁有純粹至善的性命本然;在實(shí)然層面,人因稟受氣質(zhì)的差異而具有了不同的人性。前者是人成就圣人的充足資源,后者的障蔽可以超越。成圣成賢不僅可能,而且應(yīng)當(dāng)。為此,人應(yīng)尊道貴德,作無(wú)欲主靜和思的德性涵養(yǎng)修為工夫。周敦頤以此推出了其人性論與德性修養(yǎng)理路,初步構(gòu)設(shè)出了一個(gè)以性命心性論為根基的、貫通天人的思想系統(tǒng),為理學(xué)的確立奠定了厚重基石。
[Abstract]:According to Zhou Dunyi, there are two levels of human life: the original and the real. At the original level, everyone is based on the foundation of the Ultimate Universe and has the life of pure goodness. At the level of reality, people have different human nature because of the difference of temperament. The former is a sufficient resource for one to make saints, while the latter's barrier can be surmounted. It is not only possible, but also should. People should respect the way of virtue, do not want to master quiet and thought of virtue cultivation for the time. Zhou Dunyi put forward his theory of human nature and moral self-cultivation, the preliminary construction of a life mind as the foundation. Through the ideological system of Heaven and Man, the foundation stone was laid for the establishment of Neo-Confucianism.
【作者單位】： 山東大學(xué)哲學(xué)與社會(huì)發(fā)展學(xué)院、易學(xué)與中國(guó)古代哲學(xué)研究中心;
【基金】：教育部人文社會(huì)科學(xué)重點(diǎn)研究基地重大項(xiàng)目(2009JJD720014) 國(guó)家社會(huì)科學(xué)基金一般項(xiàng)目(14BZX053)
【分類號(hào)】：B82-092
【正文快照】： 人性及人生價(jià)值應(yīng)然問(wèn)題歷來(lái)是儒家所關(guān)注的核心問(wèn)題之一。這是其生命價(jià)值意識(shí)高度自覺和學(xué)問(wèn)旨趣的基本表征。生當(dāng)北宋的周敦頤(1017—1073),在其全新的天人之學(xué)視閾下,深化了上述問(wèn)題,并開示了他的人性論與德性修養(yǎng)理路,從而為儒學(xué)新形態(tài)理學(xué)的確立,作出了具有里程碑意義的，

本文編號(hào)：1469060