气论视域下的孟子性善论

On Good Nature Theory of Mencius from the Perspective of Qi Theory

现代儒学对于孟子性善论的诠释,主要立足于即心言性的心性论。但在孟子关于性善论的论说中,除了心性层面的探究外,更有养气层面的阐发,而气论对于孟子性善论的意义,在以往的研究中并未得到应有的重视。实际上,孟子心性论与理学本体论、康德实践理性观念之差异,正是通过心性与夜气的内在关联才能彰显出来。这种关联使得孟子的本心并非纯粹抽象和形式化的道德法则,在确保其普遍性的同时也获得了实践动能,成为即存有即活动的工夫主体,这对于孟子性善论之证成与道德实践之展开至关重要。因此,尽心与养气构成了孟子性善论论证中密不可分的两条线索,只有将此二者联系起来,才能对孟子性善论获得客观和整全的把握。

The interpretation of Mencius’Good Nature Theory in modern Confucianism is mainly based on the Theory of Mind and Nature,which expounds life from the aspect of mind. However,in Mencius’Good Nature Theory,apart from the exploration of mind and nature,there is also the elucidation of cultivating Qi. In this sense,the significance of Qi Theory to Mencius’ Good Nature Theory has not received due attention in previous studies. In fact,the difference between Mencius’Theory of Mind and Nature and Neo Confucianism ontology and Kant’s concept of practical rationality can be manifested through the internal relationship between mind and nature and Night Qi. This connection makes Mencius’original mind not a purely abstract and formalized moral law,which not only ensures its universality,but also obtains the practical energy,and becomes the cultivating subject of “being is activity”,which is very important for the argumentation of Mencius’ Good Nature Theory and the expansion of moral practice. Therefore,exerting one’s mind to the utmost and cultivating Qi constitute two inseparable clues in the demonstration of Mencius’Good Nature Theory. Only by connecting the two,can we obtain an objective and complete mastery of Mencius’ Good Nature Theory.