跨越气论的“卡夫丁峡谷”——儒家生生伦理学关于自然之天(气)与仁性关系的思考

Overpassing Cafudin Valley of the Qi Theory—— The Thoughts of Shengsheng Ethics of Confucianism about the Relationship between Natural Heaven(Qi) and Renxing

先秦儒家不以自然之天论仁性,宋代之后,人们开始以气来讨论这个问题。但气为自然属性,仁性为社会属性,二者不同质,由前者无法直接过渡到后者。这个问题因此成了气论的一大难点,一个难以逾越的"卡夫丁峡谷"。儒家生生伦理学为解决这个问题创造了条件。在儒家生生伦理学系统中,仁性由生长倾向和伦理心境两个部分构成。伦理心境为社会属性,当然不能以自然之天(气)来论,但生长倾向为自然属性,完全可以而且应当以自然之天(气)来谈。生长倾向其实是自然之天(气)在长期发展过程中自己长出来的,在此基础上,再加上社会生活和智性思维的影响,就可以形成完整的仁性了。这样,我们就有效地解决了这个难题,成功跨越了"卡夫丁峡谷"。

Pre-Qin Confucianism don＇t interpret Renxmg （“仁性”） by natural ncaven.Theinterpretation of Renxing in Pre-Qin Confucianism doesn＇t base on the natural heaven. Since the Song Dynasty, scholars begin to think about this question in the way of Qi （ ＂气＂ ）. However, Qi, a natural property, is totally different from Renxing, thus couldn＇t directly transfer to the Renxing, which is a social property. In this respect, a problem rises, namely, a insurmountable Cafudin Valley of the Qi theory. In the thoughts of Shengsheng Ethics of Confucianism, Renxing includes two aspects, the tendency of growth and the ethics-mentality. Ethics-mentality is a social property, which couldn＇t be talked about through the natural heaven（Qi）, while the tendency of growth is a natural property, which could and ought to be talked about through the natural heaven（Qi）. The tendency of growth refers to the spontaneous growth of the natural heaven during a long-term process. On this foundation, the Renxing could be taken shape with the influence of the social lives and intellectual thinking. In this way, Cafudin Valley could be overpassed.