多种诠释视域下的“乃若其情”

The Explanations of "As for One's Qing" in Various Visual Fields

《孟子》文本中的"乃若其情"一段文字,受到了后世学者们的广泛关注,在理解者相异的诠释视域下,孟子哲学中的性情关系亦被赋予了不同的解释。东汉赵岐、南宋朱熹以及明清之际的王夫之大致站在同一立场,视"乃若其情"之"情"为表征心理情感的范畴,且以性为根本,为主干。自清代戴震首揭"乃若其情"之"情"为"素"、"实"之义后,有继续执守朱子之说者,亦有继而弘发戴震之论者。在孟子哲学的原始架构中,"乃若其情"之"情"并非指人的心理情感,而是指人的本始质实。"乃若其情,则可以为善矣",是孟子追溯到人之"情"(本始情状),探讨人具有行善之可能。就孟子哲学的原始架构而言,"情"范畴是孟子人性论的重要逻辑支撑。

The paragraph of＂as for one＇s Qing＂ in Mencius was widely attended by later scholars. In different fields of vision, the scholars gave different explanations to the relation of nature and Qing. Taking about the same stand, Zhao Qi, Zhu Xi and Wang Fuzhi regarded Qing as a category which ex- pressed the meaning of emotion. They also regard nature as the root and trunk of Qing. Dai Dongyuan deemed Qing should be annotated as the native or reality. According to Mencius, When Mencius said ＂as for one＇s Qing, human can be good＂, he means eyeryone has the possibility to do good as for human origin. It was tracing to Qing（human original reality）, Mencius discussed human nature. In the textual structure of Mencius＇ philosophy, Qing is a important logical support of the theory of human nature.