摘要
孔子的仁没有先天的善性作为生成与实现的基础,只有“性相近”之“性”所提供的“性灵”以为发生前提和发展基础。就个体生命而言,仁发端于道德情感,完成于礼的规范。但在社会现实中,个体的情感和礼之间还需要义的介入。义是道德主体在具体的伦理情境中的恰当反应,也是情感和礼在实践中的即时表达,体现着道德主体的自由和创造。仁是生命在伦理生活中以情、义、礼为互动方式的实践活动,这一活动决定了仁无法被概念确切定义,仁的所有意义会在个体的生命活动中被领会并在此过程中得以实现。
Ren of Confucius has no innate good-nature as the basis of creation and realization,which has only spirit provided by Xing of Nature.As for the individual life,Ren begins with moral emotion and accomplishes with etiquette norm.Otherwise in social reality,there is justice intervention between individual emotion and etiquette.Justice is the appropriate reflection moral subject is in the specific ethical situation,as well as instant expression of emotion and etiquette in practice,which embodies the freedom and creation of moral subject.Ren is practical activity based on interaction among emotion,justice and etiquette,which decides Ren could not be defined exactly by concept,all the meanings of Ren can be understood and accomplished in the individual vital movement.
出处
《孔子研究》
CSSCI
北大核心
2024年第4期116-125,159,160,共12页
Confucius Studies
基金
南开大学·中国社会科学院大学21世纪马克思主义研究院山东基地课题“孔子道德实现方式研究”(项目编号:2024ZXKT005)的阶段性成果。
