论早期先秦儒学的养气说与养性说

The Theory of Fostering the Spirit of Nobility and that of Nourishing the Nature in the Pre-Qin Times

流行于春秋末期至战国中期的养气说,特别注重勇气的培养。漆雕开、曾子和子夏等人的养气说,皆是以孔子的义勇观为基础的。告子将“义”外在于养勇活动,而孟子则主张“集义”应当内在于且优先于养气的过程,体现了养义之勇与培养血气之勇两条路线的对立。从公孙尼子开始,养气说开始与人性论发生紧密的关联,而着重关注身心的和谐问题,并以“中和”为其根本原则。世硕则更进一步,将养气说转进为养性说,而突出了本性善恶的养护问题。孟子集养气说与养性说两大传统于一体,在性善论的主张下特别表发了“操存”与“扩充”的观念。

The theory of fostering the spirit of nobility, which was popular between the late days of the Spring- autumn Period and the middle of the Warring - kingdom Period, stressed the fostering of courage. Different views of fostering the spirit of nobility introduced respectively by Ti Diaokai, Zeng Zi and Zi Xia all drew upon Confucian view of righteousness and courage. Gao Zi thought that ＂the spirit of nobility＂ should be externally realized in training courage while Mencius believed that ＂cultivation of the spirit of nobility＂ should be carried out internally and be given priority to rather than the process of developing the noble spirit, which showed the opposition between noble courage and savage bravity. Since Gongsun Nizi, the theory of fostering the spirit of nobility started to be closely associated with the theory of human nature and showed concern with physical and mental integration with neutralization as its essential principle. Later Shishuo furthered the discussion by transforming the view of fostering the spirit of nobility to the theory of nourishing the nature, projecting the issue of nourishing a good nature or an evil nature.