《易传》人性论探微

对<系辞>等传中论及人性及其与天道之关系的文字,古今学者的理解各有心得.作者认为,行<系辞>论性语义为一阴一阳的运行变化称之为道,人从天道变化中得到了善,人性使天道赋予人的这种善得到了完成和显现.并且认为,<易传>、<中庸>、<孟子>实际都是认为"性自命出,命从天降"的,都是在人性与天道有一致性的意义上肯定人性善的,故否定<易传>有性善论,以为<易>、<庸>、<孟>的人性说致思路数不同的观点,都是不合实际的.作者又认为,将天道赋予人道正义的意义又返而以支撑人道原则,自<易传>已然,宋儒的天道性命学说与此是一脉相承的,故否定理学与先秦儒学的联系也是不合事实的.作者还认为,中国古代思想家宣扬性善论的主题是弘扬理性,强化人们对人道的自觉与自信,其中凝聚的积极善良的正气,乃是我们民族文化的元神.

On the theory of humanity in Yi Zhuan

Scholars, no matter of the past or the modern time, differ in comprehending the theory of humanity and its correlation between the Dao (litearlly, law or principle) of the heaven mentioned in Yi Zhuan. The author holds that, Xi Ci denotes motions of Yin and Yang constitute the Dao, while human obtain virtues from the changes of the Dao of the Heaven, humanity admit the virtues endowed by the Dao of the Heaven to be accomplished and manifested. Moreover, the paper points out that, just like the Doctuine of the Mean and Mencius, Yi Zhuan advocates "human nature is generated from the Mandate, while the Mandate is endowed by the heaven". For this reason, basing on the accordance between human nature and the Dao of the Heaven, all the three classics affirm human is kind hearted in nature. so it is not the fact to deny Yi Zhuan possess the theory of kind - heartedness of human nature but advocate that the three classics have different theories of human nature. The author the holds that the principle that" the Dao of the Heaven endows the Dao of the Human with the righteousness to prop the latter" has been existing in Yi Zhuan. Besides, the theory of the Dao of the Heaven, theory of human nature and mandate expounded by the Confucians of the song Dynasty can be traced back to the pre-Qin times. Main purpose of the theory that human is kind hearted in nature advocated by ancient Chinese thinkers is to expand rationality, stress human's self-consciousness and confidence on the Dao of the Heaven. An active, kind, and healthy atmosphere imbued in the theory constitutes the quintessence of the traditional Chinese culture.