【摘要】 学界对儒家“君子理想人格”探究较多，但对非儒家学派理想人格探究较少。墨家并未如儒家一样对“君子”进行道德赋能并以之为理想人格，而是对“世俗君子”“士君子”甚至权贵君子提出批判。在此过程中，墨家重建了“贤士”理想人格。“贤士”理想人格以“义”为核心品质，以明其大、去其私、苦其志、笃其行等为基本人格特征。墨家“贤士”理想人格的塑造，是对儒家“君子”人格的发展补充，也差异互补地共同塑造着新时代“中华君子人格”。墨家“贤士”“明其大”的人格特征，对“中华君子”胸怀“国之大者”提供了丰富的精神力量。更多还原

【Abstract】 Academic circles have done many researches on the Confucian ideal personality of Junzi(Man of Virtue), but less researches on the ideal personality of non-Confucian schools. Mohism did not empower the "Junzi" morally and regard it as an ideal personality like Confucianism, but criticized the "common Junzi", "scholar Junzi" and even the powerful Junzi. In this process, the Mohists reconstructed the ideal personality of the "distinguished men". The ideal personality of "distinguished men" takes "righteousness" as the core, and the basic personality are to be virtuous and great, to abandon one’s selfishness, to be bitter about one’s ambition, and to be conscientious in one’s actions. The shaping of the ideal personality of the Mohist "distinguished men" is a complement to the development of the Confucian "Junzi" personality, and it also shapes the "Chinese Junzi personality" in the new era. The personality traits of the "distinguished men" of the Mohists who "are virtuous and great" provide a wealth of spiritual power for the "Chinese Junzi" who are "the greatest of the country" in their hearts.更多还原