“性情一体”与“性体情用”——李存山对儒家伦理思想的阐发

The Oneness of Human Nature and Emotion:Li Cunshan’s Explanation of Confucian Ethics

李存山提出“性情一体”作为先秦儒学的人性论模式,与汉唐儒学“性善情恶”,宋明儒学“性体情用”等共同作为儒家人性论、伦理学的不同模式。这提示出两个重要方面,一是从情感角度看,儒学中的情感具有独特的天人视域,情(心)、性、天是一贯的,深入理解儒家情感思想,需要突破现代个体观念,以儒学本有的人性论和天道观为思想基础;二是儒家伦理学不是只有形而上学一个经典范式,先秦儒学孕育着更为广阔的思想空间。性情关系在孔孟及孔孟之间原有的问题意识及思想背景中蕴含了丰富的哲学问题和思想资源,为儒学的当代阐释提供更多路径和空间。

Li Cunshan proposes"the oneness of human nature and emotion"(xing qing yiti性情一体)as the model of human nature in pre-Qin Confucianism,which together with"human nature is good and emotion is evil"(xing shan qing e性善情恶)of Han and Tang dynasties Confucianism and“Human nature is noumenon and emotion is practice"(xing ti qing yong性体情用)of Song and Ming dynasties Confucianism are three different models of Confucianism.This suggests two important aspects.First,from the perspective of emotion,the Confucian emotion has a unique perspective of heaven and human.Emotion(mind),nature and heaven are consistent.A deeper understanding of emotion in Confucianism requires a breakthrough from the modern notion of the individual,and bases on Confucianism's original view of humanity and heaven.Second,Confucian ethics is not just a classical paradigm of metaphysics;pre-Qin Confucianism nurtures a broader thought space.The relationship between human nature and emotion contains many philosophical problems and resources,which provide more paths and space for the contemporary interpretation of Confucianism.