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題 名 | 程瑤田的心性論 |
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作 者 | 鮑國順; | 書刊名 | 中山人文學報 |
卷 期 | 2 1994.04[民83.04] |
頁 次 | 頁45-56 |
分類號 | 127.4 |
關鍵詞 | 心性論; 程瑤田; |
語 文 | 中文(Chinese) |
中文摘要 | 程瑤田思想,是以實有論為基本的觀點,旨在反對釋老的空無,其心性 論則是依此立說。主張人的氣質為實有,心則存於人的氣質之中,性具於心,本 有仁義禮知之德,凡此皆莫非實有,因此所謂性善,實際上則是指人的氣質而言, 此為程氏性善論的要點。其次程氏對孔子、孟子、戴震的人性論,都曾有所闡述 或批評。他認為孔子所謂「性相近」,是指人性之善,無不相近,「習相遠」, 則是指人的知愚,會因習而相移,原與人的善性無關。對於孟子,則極稱道其以 情善驗性善的論證方式,以為孟子以側隱怵惕之心說善,即是以情驗性的最好例 證,也是人性本善,最真切、最具體的說明。對戴震則批評其去私去蔽之說,以 為戴氏此說,純從消極除弊的角度,去思考人性善惡的問題,誤認修慝為即以祟 德,實在是因為他不了解性著精義的緣故。 |
英文摘要 | Cheng Yao-tien's thought is based on the fundaroentalviewpoint of being and is intended to pit against the viewpoint ofnon-being, presented by Taoists and Buddhists. His theory of mindis derived from this basis. He is of the opinion that man'stemperament is a real being and his mind exists on his temperament.At the same time, human nature exists on his mind, which has thevirtues of jen, yi, li, chih. These are all real being. Thesefore, whatwe call good nature is in reality good temperament. This is thesignificant point of Cheng's theory of human nature. Cheng alsocomments on the theories of human nature of Confucius, Mencius,and Tai Chen. He think's what Confucius means by saying humannature is similar is that human nature is similar due to its goodness,and what confucius means by saying. Human learning is diffenent isthat human intelligence is influenced by his learning. As forMencius, he is in agreement with his method of testifying thegoodness of human nature by means of the goopness of humanfeelings, Mencius' so-called feeling of Comniseration and shame isthe proof of the goodness of human nature. Cheng Criticizes TaiChen's theory of removing human selfishness. Tai mistakes removingevil as the final goal of acomplishing vistue. Tai is wrong he causehe does not understand the real meaning of the goodness of humannature. |
本系統中英文摘要資訊取自各篇刊載內容。