摘要
在孟子的思想系统中 ,人皆有仁义之性 ,又有心官之思 ,这是人之“可以为善”的内在根据和逻辑前提。极尽心官的作用 ,是人的仁义之性得以充分实现、使其成为体现在人的生命活动过程中的真实存在的关键。但心官之思是一个指向特定目标的过程 ,它由“尽心”而“知性”(知天 ) ,由“存心”而“养性”(事天 ) ,一步步把人生境界推向高点。孟子所描述的“我善养吾浩然之气”是对这个过程的个案说明 ,在很大程度上有个人体验的性质 ,但孟子归纳。
In the idea system of Mencius, the nature of benevolence and righteousness belongs to man, so does thinking of mental office. That is the internal base and logical premise that man can become good. Exhaustig the function of mental office is the key that the nature of benevolence and righeousness can fulfill itself completely and embody real being during the process of activity of life. But the thinking of mental office is a process directing the definite object, which is from exhausting one's mental constitution to knowing one's nature (knowing heaven) and from preserving one's mental constitution to nourishing one's nature (serving heaven), and ther improving the state of life to the top step by step. That 'I am skillful in nourishing my vast, flowing passion-nature' described by Men cius is the case that explained the process and has nature of personal experience to great extent, but Mencius induces and abstracts some section which is of universal significance.
出处
《东北师大学报（哲学社会科学版）》
CSSCI
北大核心
2001年第5期85-90,共6页
Journal of Northeast Normal University(Philosophy and Social Science Edition)
关键词
孟子
思
"尽心知性"
"存心养性"
"养浩然之气"
心
性
thinking
exausting mental constitution and knowing nature
preserving mental constitution and nourishing nature
nourisbing vast, flowing passion-nature
