| 王弼"圣人有情"的本体论基础 |
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| 引用本文： | 刘祝环,李永洪.王弼"圣人有情"的本体论基础[J].和田师范专科学校学报,2005,25(6):191-192. |
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| 作者姓名： | 刘祝环 李永洪 |
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| 作者单位： | 西南师范大学政法学院,重庆,北碚,400715 |
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| 摘 要： | 王弼以道家的自然人性观为基础,认为"性"本朴实,混沌而无善恶;同时在情的问题上主张情分善恶.情的"善恶双遣"是性的朴实被破坏的结果,所以在某种程度上说,性即是情,情即是性.王弼用一种体用合一的方法论将性和情统一起来,其中有道家的"动"、"静"、"无"等概念,也有儒家的"阴"、"阳"、"善"、"恶"等概念,比较成功地在人性论上达到了儒道的融合.
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| 关 键 词： | 王弼 人性论 |
| 修稿时间： | 2005年4月17日 |
The Ontology Basis of Wangbi's "Saint Having Feeling" |
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| liu zhu_huan,Li yong_hong.The Ontology Basis of Wangbi's "Saint Having Feeling"[J].Journal of Hotan Teachers College,2005,25(6):191-192. |
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| Authors: | liu zhu_huan Li yong_hong |
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| Institution: | South-west Normal University School of politics and Laws Chongqing Beibei 400715 |
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| Abstract: | Wangbi claimed Nature should predominate Feeling. In fact, Wangbi thought that Nature is plain without Good or Bad, meanwhile Feeling with Good or Bad, with natural humanity of Taoism. Feeling comes to Good or Bad because of the shatter of Nature, so in some degree, Nature is Feeling and Feeling is Nature. Wangbi unified Nature and Feeling, including Move, Rest, Vanity of Taoism, and Negative, Positive, Good, Bad of Confucianism with a good amalgamation in humanity. |
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| Keywords: | Wangbi humanity |
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