摘要
"性与天道"问题是中国本体论哲学的基本思想资源,在孔孟以后却被儒家所丢弃。魏晋玄学家以对性与天道的新解走出了沉闷的汉代天人之辨。唐宋以后儒家的复兴实际上是"复性",理学家由复性开始了对性与天道的自觉体认。他们既接续了性与天道的源头,又因对复性的不同把握而开发出不同的本体范畴,推演出不同的理论体系。胡宏总结"五子"的"性"论和儒家传统的"尽性"要求,以"成性"解"尽性",并最终建立起区别于气学、道学(小理学)及后来的心学的性学理论系统,中国哲学发展由此有了整体的"理学"。
Problem of 'Nature and Heavenly Tao' is abandoned by Confucians from Han to Tang Dynasties though it is a basic source of thought to Chinese philosophy of ontology. The philosophers of Wei and Jin Dynasties broke through the dull arguments between heaven and man according to their new views. The Confucian revival after Tang Dynasty was essentially the 'restoration of nature', from which the NeoConfucians created the distinct theoretical systems of NeoConfucianism and the categories of noumena on the basis of their conscious cognition of 'Nature and Heavenly Tao'. Hu Hong interpreted the 'full development of nature' as the 'completion of nature' in term of his sumup of the different viewpoints of nature and schools in the North Song Dynasty. He founded the School of Nature which distinguished from schools of material force, heavenly principle or mind. Thus, NeoConfucianism as a whole was formally founded.
出处
《中国人民大学学报》
CSSCI
北大核心
2003年第4期126-132,共7页
Journal of Renmin University of China
