摘要
孟、庄心学都关注心体与工夫的开掘。孟子说性善,以性善推论王道正义;庄子主性真,以性真推演生命自由。孟子“集义”“养气”“践形”“舍我其谁”的伦理心境,意在凸显道德主体性的诚明及道德实践的庄严崇高,觉解伦理原则的共性并走向“同美”的道德世界;庄子“集虚”“听气”“忘形”“淡然无极”的审美心境,意在消解审美活动的主观性,营造一种虚明空灵的开放胸怀,吞吐万象,涵融心物,感悟生命之美的个性,走向“大美”的艺术天地。一个唤醒道德自律,一个体验审美自由,儒道互补,美善相蕴,共同推进了战国中期心灵哲学的崛起。
Both Mencius and Zhuangzi focus on the interpretations on mind and cultivation philosophy. Mencius’ theory of original goodness of human nature points out the significance of the original goodness in promotingbenevolent government, while Zhuangzi’s theory of realness advocates the freedom of life. Specifically,Mencius’ ethical proposals of “gathering righteousness” “cultivating Qi” “practices” and “being responsible”highlight the innocence of moral subjectivity and the sublimity of moral practice, intuit the generality of ethicalprinciples thereby moving towards the moral world of “common beauty”, while Zhuangzi’s aesthetic proposalsof “gathering emptiness” “ listening to Qi” “ forgetting physical form” “ pattern of infinity” dissolve thesubjectivity of aesthetic actions, construct a broad-minded state that embraces everything thereby moving itself towards the artistic world of “ great beauty”. In all, Mencius and Zhuangzi jointly promote the rise ofphilosophy of mind in the middle of the warring states period.
出处
《哲学研究》
CSSCI
北大核心
2022年第5期43-52,128,F0003,共12页
Philosophical Research
基金
国家社会科学基金重点项目“老子哲学与先秦道论”(编号20AZX009)的阶段性成果。
