胡煦心性论的三个维度

Three Dimensions of Hu Xu's Theory of Human Nature and Heart-mind

胡煦心性论有三个维度:首先,他以虚灵言心,同时亦将虚灵视作天之本体,既相承又超越于宋明儒家;其次,他将性释为心中生气,这与宋明儒家多以性为心中之理有着极大的区别,与孟子对性的理解倒是有相合之处;第三,胡煦还在心性论中强调"致中和"的意义,他并不认为心性修养可直接对家国天下之事发生作用,而是认为一定要通过礼乐刑政,方能将天下人涵濡于个人体证境界之中,这是清初重视经世致用的实学的体现。

There were three dimensions in Hu Xu＇s（1655-1736） theory of human nature and heart-mind.First,he made use of the term xu ling（lit.,void and spirituality） to address the conceptual body and function of the heart-mind,as well as at the same time viewing xu ling as celestial reality,views which not only succeeded but also transcended those of other SongMing（960-1644） Neo-Confucians;second,he viewed human nature as the vital qi（material force） of the heart-mind,which was greatly different from most of the Song-Ming Neo-Confucians who contended that human nature was the li（Principle） in the heart-mind,but was partly congruent with Mencius＇ s（372-289 BCE） understanding of human nature.Third,Hu Xu placed emphasis on the significance of ＂attaining to the state of centrality and harmony,＂ and held that although cultivation of human nature and heart-mind could not directly exert its effect on statecraft,it could be experienced through music,ritual,punishment,and administration,which was an embodiment of the ＂solid studies＂ stressing application of practical knowledge to state affairs in the early Qing dynasty（1636-1912）.