孟子仁和哲学研究.pdf

中南民族大学 硕士学位论文 孟子仁和哲学研究 姓名：李学才 申请学位级别：硕士 专业：中国哲学 指导教师：何海涛 2011-05 中南民族大学硕士学位论文 I 摘 要 作为孔子思想的主要继承者和发扬者， 孟子将孔子的仁学发展为以仁政为中 心的仁和思想具体来说，表现为家庭、政治和社会三个层面，其中，以五伦为 中心的家庭仁和是基础，以王者发扬仁心以行仁政的政治仁和为中心，以教化和 爱物为主题的社会仁和是最终归宿从根本上看，孟子的仁和思想是以性善论为 基础的 人天生的禀性是善的，即其所谓“乃若其情，则可以为善矣 ” （ 《孟子告 子章句上》 ）这也是性善论的理论取向和出发点而性善论的核心就是由“四心” 至“四端”之说，这里的“四端”又是“四德”的萌芽由“四端”达到“四德” 需要扩充和培育 另外孟子认为人的本性还需要保持和修养， 否则容易失掉本性， 并提出了持养的方法：寡欲、诚意和培养浩然之气 五伦来源于个体本然的血脉亲情，作为先验的善心或者是仁心，可以用来处 理家族、宗法内部的人际关系，进而直至社会秩序的构建这是因为在宗法社会 里， 家庭、 家族和国家在组织结构上具有共同性即家国同构， 家庭是缩小的国家， 国家是扩大的家庭，家庭、家族、国家三位一体，血缘是把三者联系起来的天然 纽带，等级尊卑次序是其核心内容。

国家的稳定依赖家庭的安宁，有了家庭的稳 定，才有国家的安宁因此，孝悌在家庭稳定中就有特别重要的意义孟子说： “人人亲其亲，长其长，而天下平 《孟子离娄上》 ）即如果人人在家里都能 做到孝敬父母、尊重长者，那么宗法社会就稳固了，天下也就稳定太平了 “人皆有不忍人之心，先王有不忍人之心，斯有不忍人之政矣以不忍人之 心，行不忍人之政，治天下可运之掌上 ” （《孟子公孙丑》 ）人人包括统治者 都有一个区别禽兽的天生就有的“不忍人之心” ，仁政只不过是君主涵养扩充自 己的仁心并将其扩充到政治领域另外，仁政能否实行主要取决于国君能否“推 恩” ，而仁政的主要内容是保民、养民和教民 孟子的社会仁和是以个体的性善为起点， 分为教化与爱物两个层次， 通过 “亲 亲而仁民，仁民而爱物” （《孟子尽心上》 ）的途径，促成人与人的和谐以及仁 爱万物以实现人与自然的和谐 因此，孟子仁和思想就是以性善论为理论基础，注重以孝悌为根基的人伦道 孟子仁和哲学研究 II 德（即五常）在构建和谐社会中的重大作用，呈现出养心—修身—仁政—教化— 人和的逻辑结构，反映出儒家内圣外王、家国天下一气打通的理论特点 孟子仁和哲学既有积极意义，也有其局限性，要辩证地看待。

我们既要看到 家庭仁和在公民道德建设中具有重要的启示意义，政治仁和注重对民本的关注， 社会仁和凸显了人与自然的和谐，也要看到家庭仁和对个性的束缚，政治仁和的 空想性，社会仁和的朴素性 关键词关键词：仁和；性善；仁政；教化 中南民族大学硕士学位论文 III Abstract As the successor and developer of the sophistication of custom and sacrifice and spirit of Zhou dynasty,Mencius,living in the spring and autumn and warring states period,advocated a filial piety as the starting point for the reconstruction of a harmonious society.Through rule by morality and education,he wanted to build this benevolent society with priority in rank,protection of people’s livelihood and prosperous morality.The benevolence philosophy of Mencius can be divided into three levels:family harmony,political harmony and the core，social harmony.All of them are based on the goodness of human nature. Mencius believed that human beings were born good.He said:"When I say human beings are inherently good,I am talking about their most fundamental emotional qualities.If someone does evil,it is not the fault of their natural endowment.”That’s also where his theory came from.The core of the goodness of human nature is the process from"four hearts"to“four senses".Here"four basic senses"refers to the origins of"four virtues".Only by fostering and expanding self-cultivation can people reach this goal.As Mencius said that human beings need to maintain and develop their nature goodness,or they will lose their goodness easily.He also mentioned the ways to preserve people’s goodness:the first one is to lessen one’s desires,as Mencius said“For cultivating the mind,there is nothing better than to lessen desire.Secondly,always be truthful.Being itself is the way of nature;seeking the way of nature is what man is set for.Mencius said,If I reflect on myself and find that I am sincere,shouldnt I be overjoyed?The last one is nourishing one’s vast chi.According to Mencius,the vast ch’i is something that is produced by accumulating Rightness. With it one can ecome a true great man whom no money and rank can confuse, no poverty and hardship can shake,and no power and force can suffocate.He also pointed out that Foundation of the world is countries,foundation of country is families,and foundation of family is oneself. In Menciuss view,filial piety originates from ones very natural blood bond.Kindness or benevolence,as a human nature,can be made use of to handle interpersonal relationships within the patriarchal family,and then to direct the construction of political and social order.This is because in the patriarchal 孟子仁和哲学研究 IV society,family,clan and country have much in common in organizational structure,that is,a family is a small community,a country is a large one,and they two are combined with clan by the natural bond----blood relationship to form a united whole,in which the core content is hierarchal order.A countrys stability depends on the peace of its families,therefore,filial piety is of vital importance in national stability.As Mencius said in his article Li Lou,“a country can enjoy peace as long as every person loves his parents and respects his elders.” Mencius said:“All people have a heart which cannot stand to see the suffering of others.The ancient kings had this heart which could not stand to see the suffering of others,and,with this,operated a government which could not stand to see the suffering of the people.If,in this state of mind,you ran a government which could not endure peoples suffering,you could govern the realm as if you were turning it in the palm of your hand.” “Mencius•Gongsun Chou”)Everyone,including the ruler,has a heart which cannot stand to see the suffering of others.It is this kind of heart that distinguishes human beings from animals.The policy of benevolence is simply the expansion of the ruler’s mercy from life to politics.It is mainly about how to protect,preserve and educate people.Be。