论董仲舒的人性论建构

On the Construction of Dong Zhongshu's Humanity Theory

董仲舒通过正名的方法与先秦人性思想的创造性继承,以中民之性言性,将"性"与"善"分别归之于"天""人"范围,并在"天""人"之间以"气"为桥梁相贯通而予"性"以善恶质,解决善恶的终极来源并赋予人成善的潜质;在"性"与"善"的层面以"教"与"心"为中介内外相济互动而成就善性,解决了人如何为善的现实路径,构建了一个兼容并包的人性论体系,不仅奠定了汉唐人性论的基本框架,而且开启了宋明理学以气言性之先河,体现了其人性论与政治之间的互动以及儒学强大的生命力。

By justifying and creatively inheriting the pre-Qin thoughts of humanity, and discussing humanity in general through common people＇ s humanity in particular, Dong Zhongshu （ 董仲舒） attributed ＂ nature＂ （ 性 ） and ＂good＂ （ 善 ） to ＂heaven＂ （ 天 ） and ＂humans＂ （人） respectively, and bridged up ＂heaven＂ and ＂humans＂ with ＂ Qi＂ （气）. In this way, ＂ nature ＂ was endowed with good and evil, and by endowing humans with the potentials of ＂good＂, it worked as the access to the ultimate source of good and evil. With ＂teaching＂ （ 教 ） and ＂ mind＂ （心） as the media, ＂ nature＂ and ＂good＂ interacted with each other both internally and externally and achieved ＂good nature＂ （善性）, which helped to find out the realistic path to why humans tended to be good, constructed an inclusive and systematic humanity theory, established the basic framework of humanity theory in the Hun and Tang Dynasties, created the method of discussing ＂nature＂ by means of ＂Qi＂ in the Neo-Confucianism of the Song and Ming Dynasties, reflected the interaction between humanity theory and politics, and embodied the powerful vitality of Confucianism.