摘要
唐先生认为,船山的两端一致说,肯定气禀,认为恶的来源不在于欲求,而在欲求的不中节,以情才之交的不当位而下流。耳目口鼻与欲求,不是吾人当该舍弃的对象,而是当吾人把情才之交,流荡而为机械式,下委而不能中节所造成的。故唐先生对船山论气质与恶的关系所作诠释发挥了船山重气的义理,视气是可以保住的,重点在于别低贱气,独尊性,因性为孤立,如此则否定世间气化,而且情才也要依于性善的引导,才能不流于恶。
This study intends to explain the relationship between temperament and evil in Chuanshan＇ s ar- guments, and mainly uses the interpretation of Tang Junyi＇ s. Tang Junyi suggested that, Chuanshan＇ s theo- ry of consistency at both ends could confirm the existence of Qi in human body, and argued that the origin of evil is not the pursuit of desire, but the lack of morality in the pursuit of desire. Those who inappropriately use other people＇ s affection and talent are scurrilous. What people should give up are not ears, eyes, mouth, nose, and desire, but the misuse or mechanical use of other people＇ s affection and talent, as well as the lack of morality. Therefore, Tang Junyi and Chuanshan both attached importance to the philosophy of Qi, and suggested that Qi can be preserved. However, one should not belittle Qi, and overestimate nature to isolate nature. If so, the flow of Qi in the world will be denied. Moreover, affection and talent should also be guided by goodness of nature. In this way, they will not become evil.
出处
《宜宾学院学报》
2015年第2期1-6,共6页
Journal of Yibin University
关键词
气禀
情
欲求
船山
程朱
Qi in human body
affection
desire
Chuanshan
Cheng-Zhu
