摘要
近年来,中国哲学的"生生"问题正成为学界热议的一个学术生长点,这场议论所关注的主要是易学天道生生的观念问题,而鲜少涉及人性论域中的生生问题。其实,以告子"生之谓性"为标志,生的思想至少在前孟子时代便已流行,只是此说遭遇孟子批评之后,便被排除在此后儒学思想的主流之外。但在宋明新儒学时代,"性与天道"被置于生生论域中重新思考,程颢以仁体生生的思想为基础,进而对告子以生言性表现出异乎寻常的理论同情,为告子"翻案"埋下了伏笔。中晚明时代的阳明学及其后学对生之谓性展开了全面重估,以易学生生观来重估生之谓性的意义,揭示"生"既涵指天道生生,更有生命创生的本体论意涵。中晚明以降这股"告子翻案风"内含有关中国哲学传统中"生生"问题的价值重估,值得省思。
In recent years,the problem of life-giving generativity(Sheng Sheng生生)in Chinese philosophy has receive many scholarships.The main concern of the discussion is the concept of life-giving generativity of the Way of Heaven(Tian Dao Sheng Sheng天道生生)but rarely involves the problems of human nature.In fact,the idea of“life-giving nature is nature”(Sheng Zhi Wei Xing生之谓性)from Gaozi was already popular at least in the pre-Mengzi era,but it was excluded from the mainstream of Confucianism after Mencius’criticism of Gaozi.However,in the era of Song and Ming Neo-Confucianism,“Human nature and the Way of Heaven”was placed in the center of Neo-Confucians.Based on the thoughts of the benevolence of life-giving generativity(Ren Ti Sheng Sheng仁体生生),Neo-Confucians laid the groundwork of revaluating Gaozi by acknowledging the legitimacy of Sheng Zhi Wei Xing.In the middle and late Ming Dynasty,Wang Yangming and its disciples carried out a comprehensive reassessment of Sheng Zhi Wei Xing by quoting the ideas of Sheng Sheng in the Book of Change.They believed that the conception of generation(Sheng生)not only refers to Tian Dao Sheng Sheng,but also has ontological meaning of life creation.The revaluation of Gaozi which attaches the problem of Sheng Sheng in the middle and late Ming Dynasty needs to be further reconsidered in Chinese philosophical traditions.
作者
刘昊
Liu Hao(Department of Philosophy,Tsinghua University,Beijing 100084)
出处
《浙江社会科学》
CSSCI
北大核心
2020年第7期102-108,159,160,共9页
Zhejiang Social Sciences
基金
国家社科重大项目“多卷本《宋明理学史新编》”(17ZDA013)成果。
关键词
生之谓性
气
生
阳明学
气学
Sheng Zhi Wei Xing
vital force(qi气)
sheng
Wang Yangming School
Qi School
