程颐人性论研究

Research on Cheng Yi’s Theory of Human Nature

程颐言“性”有着“本体”与“工夫”上的双重维度:在“本体”层面言“性”,其主要关注的是人之善恶本原的认识问题;在“工夫”层面言“性”,其关注的则是人之如何成圣的实践问题。从“本体”高度言“性”,将“理性命”与“心性情”问题并重,主张“尽心”是“尽性”的前提,强调“穷理”与“尽性”的统一,在“工夫”上重视“存养”,是程颐人性论的最大特色。而其人性论之所以能够成为北宋中晚期诸儒言“性”之巅峰,离不开其对先秦儒家人性论的系统化总结,更离不开其对汉唐北宋诸儒言“性”成果之消化与吸收。从实质上来说,程颐的人性论既是对孟子、韩愈、李翱、程颢等人言性观点之继承与超越,又是对荀、扬之批判,更是对《中庸》与《易传》言“性”思想之综合发展。

Cheng Yi’s theory of human nature has a dual dimension of“ontology”and“practice”,which is the inevitable result of his thought of“knowing deeply,you will certainly act”.In Cheng Yi’s view,if a person can really“know”,he will naturally“act”.Therefore,his discussion on human nature at the double levels of“ontology”and“practice”is based on the internal unity of the concept of knowledge and action.Speaking of“human nature”from the height of“ontology”,attaching equal importance to the problems of“natural principle of human nature destiny”and“human emotional desire”,advocating that“getting insight into human mind”is the premise of“understanding human nature”,emphasizing the unity of“exploring thoroughly the logos and the intrinsic character”,and attaching importance to“self-cultivation”in“practice”are the biggest characteristics of Cheng Yi’s theory of human nature.The reason why his theory of human nature can become the peak of the human nature theory in the Confucianism in the middle and late Northern Song Dynasty is inseparable from his systematic summary of the human nature theory of the Confucianism in the pre-Qin Dynasty and his digestion and absorption of the achievements of the human nature theory of the Confucianism in the Han,Tang and Northern Song dynasties.In essence,Cheng Yi’s theory of human nature is not only the inheritance and transcendence of Mencius,Han Yu,Li Ao and Cheng Hao,but also the criticism of Xunzi and Yang Xiong,and the comprehensive development of the theory of human nature in the doctrine of Zhong Yong and Yi Zhuan.