頁籤選單縮合
題 名 | 從孔孟荀的人性論看禮的價值根源=The Origin of the Value of Li from the Theory of Human Nature of the Beginning Confucianism |
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作 者 | 譚澎蘭; | 書刊名 | 筧橋學報 |
卷 期 | 7 2000.09[民89.09] |
頁 次 | 頁327-338 |
分類號 | 121.2 |
關鍵詞 | 禮; 人性論; 孔子; 孟子; 荀子; Li; The theory of human nature; Confucius; Mencius; Hsun tzu; |
語 文 | 中文(Chinese) |
中文摘要 | 禮的內容由祭天祀祖的儀節,發展為涵蓋個人日常生活的社會規範,乃至國家典章制度,具現在外的是隨著等差之分與親疏之別所構成的層層禮儀。但是禮精神卻隨著孔子、孟子,乃至荀子對人性的見解,提供了有別於外在規範的內在價值基礎。孔子雖未明確為人性冗義,然而他的仁學系統是人性向善論的,他對禮的主張也因而著重在肯定主體向我的體悟方面。孟子主張人性本善,他不似孔子重視禮的客觀政治功能,卻特別突顯禮的內在道德性,強調順著自然發展,人自可透過主體緎的自覺來導引人性中善端的開展弘揚,問題是孟子疏於論及如僑使善的理念在社會落實的方式,荀子性惡論的提出雖大別於孟子性善,然而由性惡論所引導出的禮治教他,不但可補孟子空疏之弊,而且荀子對心在主動自覺的能力方面,也與孔孟抱持同樣肯定的態度。因此,不論是性善或性惡的路徑,發展的目標都是強調人對外在禮樂形成擁有的一種主動性與自覺性。先秦儒家論禮的價值根源從而著眼於從內在發掘或從外在引導人的善性的發展,並高唱人的主體自覺精神,這種對人的主動性、自覺性的關注,使禮的規範因而富有濃厚的教化作用。 |
英文摘要 | Li is not just a ceremonial; an outside principal of human's behaviors. It contains the basic of spirit value, which are built of the theory of Human Nature by Confucius, Mencius, and Hsun tzu. According to Mencius, the nature of man was god, and it is mostly ten dto Confucius. Hsun tzu disagree with Mencius's theory of the nature of man. But in the concept of initiative of self-recognize, three of them had the same attitudes. No matter what kind of the theory of Human Nature they agree with, they all believe that man has a kind of initiative spirit and self-awareness to rites, which can lead man to choose good. And this make Li has educable function in from its outside ceremonies. |
本系統中英文摘要資訊取自各篇刊載內容。