摘要
戴震对程朱理学进行了猛烈的批判,在批判中形成了以欲为本的理欲统一观——理存于欲,以理节欲。戴震之理欲观的形成首先体现在他对“理”的批判,他认为“理”并非理学家所倡导的至高无上的“天理”,而是分理、条理以及不易之则。理的含义既明,戴震紧接着提出“体情遂欲”的主张,认为“欲”就是人的正当欲求,即血气心知。戴震在反思程朱理学家所提出的“存理灭欲”的基础上,对理与欲的全新阐释,逐渐形成了理欲相互依存的独特的理欲观。戴震之理欲观的建构,推翻了“理”的决定性地位,重新将“欲”正当化,是对前人特别是宋明时期所提倡的“存天理,灭人欲”主张的大胆创新。同时,也对后世思想的解放产生了深远的影响。
Dai Zhen made a fierce criticism of Neo-Confucianism promoted by the Cheng Brothers and Zhu,in which he formed a unity view of reason and desire—reason exists in desire,and contains it.The formation of Dai Zhen′s view of Liyu(reason and desire)is first reflected in his criticism of Li(reason).He believed that Li was not the supreme natural Li advocated by neo-Confucianism,but the principles of separation,arrangement and uneasiness.When the meaning of Li was clear,Dai Zhen then put forward the proposition of"emotion and desire",that desire was legitimate for human beings,that is,the spirit of the blood and heart.Dai Zhen,after reflecting on Cheng and Zhu′s theory of“keeping reason while killing desire”,made a new interpretation of reason and desire,thus gradually forming a unique view of the interdependence between them.The construction of Dai Zhen′s concept of reason and desire overthrew the decisive position of Li and justified desire,which was a bold innovation against the proposition of“preserving heavenly reason and destroying humanly desire”advocated by his predecessors,especially in Song and Ming dynasties.At the same time,it also has a far-reaching impact on the liberation of thought for later generations.
作者
李家奇
LI Jia-qi(Institute of Research on Yangming and Guizhou Studies,Guiyang University,Guiyang 550005,Guizhou,China)
出处
《贵阳学院学报（社会科学版）》
2020年第5期112-116,共5页
Journal of Guiyang University:Social Sciences
关键词
戴震
理
欲
理欲观
Dai Zhen
reason
desire
View of Reason and Desire
