【作者】 李锐；

【导师】 李学勤；

【作者基本信息】 清华大学 ， 专门史， 2005， 博士

【副题名】以郭店、上博简为基础

【摘要】 “性”是中国思想传统中的核心论题,自先秦以来,不少哲人有过论述,同时也引起了无数争论。尤其在宋明时期,讨论非常多。但是由于古代典籍的散佚,孔子和孟子的“性”论之异同,难以区分,后人常常根据孟子来说解孔子。新近出土的郭店简《唐虞之道》、《天常》(《成之闻之》)、《性自命出》、《语丛》等篇,以及上博简《诗论》、《性情论》等文献中,有不少讨论“性”的内容,其年代正在孔孟之间,提供了可资凭借的研究材料。本论文采用出土文献和传世文献相结合的“二重证据法”,将“考据”和“义理”相结合,较为全面地根据郭店、上博简中的“性”论,联系传世文献,探究孔子以及孔子后学的思想,为考察中国心性论的源流,奠定了基础。论文首先对于传统的古书真伪、年代、学派研究的方法论进行了总结和反思,指出了其中的不足,尤其说明了根据刘向、刘歆父子整理古书成果划分学派的局限性,为比较客观地利用出土和传世文献进行学术研究,奠定了理论基础。随后对于所要利用的出土文献材料,作了比较可靠的校释,为正式研究奠定了材料基础。之后,根据理论和材料准备,研究孔孟之间的“性”论,主要分为孔子的“性”论和孔子后学的“性”论两大部分。借助《天常》篇,可以知道孔子的“性相近”之说,指的是“性”尚未定型之时,相差不远,包括有“性”是天赋的,有品级差别,不可更改等内容。由《诗论》,可以知道孔子所说的“民性”,包含了人的自然性和社会性,孔子的目的是为“礼”的合理性寻找人性基础。联系《性自命出》等看《易传》,可以知道孔子把天赋的“性”看作一个需要主体积极完成并且以“道义”为标准的过程,将“性”的完成由天转回到了人;从外在的超越力量,转到了主体的自觉力量;由天道,转到了人伦道义方面,这是儒学的精义所在。而在《孝经》中,孔子直接将“性”和“父子之道”贯通为一。对于孔子后学的“性”论,本文确证了《性自命出》中无“性善”说,指出此篇从普通人的立场出发讨论性情,和《中庸》的角度不同等。还讨论到《孟子》中非常难解的“天下之言性”章的含义,分析了告子“仁内义外”说的来源,以及他与孟子争辩的关键所在。本论文还利用文献中所记载的“性”、“物”关系,提出《大学》的“格物”指向的是“诚性”这一新意见。更多还原

【Abstract】 “Xing”, having been debated by dozens of philosophers ever since Pre-Qinperiod, especially during the Song Ming Periods, is a key concept of Chineseintellectual tradition. However, the identity and difference between Confucius andMencius ’views to the “Xing” are still not very distinct for the missing of the ancientbooks and records. So it is not very surprised to see that Confucius’ views was ofteninterpreted as Mencius’ Fortunately, today we can see some missing chapters writtenon the bamboo slips discussing “Xing” ,such as Tang Yu Zhi Dao, Tian Chang(ChengZhi Wen Zhi), Xing Zi Ming Chu , Yu Cong, recently excavated from the GuodianChu tomb, and in the Shi Lun, Xing Qing Lun on the bamboo slips kept in ShanghaiMuseum. The era of these bamboo slips happens to lie between Confucius andMencius, so they can tell us many important and dependable research materials.Based on the classics and the unearthed documents, the paper comprehensivelystudies the thoughts of “Xing” of Confucius and his followers by textual research andargumentation. It is very helpful for us to understand the origin and development ofthe Xin and Xing theory.It is essential to turn over to think the traditional research methods as to theauthenticity, time and school of the books, especially the shortcomings of school—dividing in Han Shu based on Liuxiang and Liuxin’ categorization. By doing this,theoretic base has been set. And credible revise on unearthed documents needed helpsfurther steady research. Then we may make good use of both the traditional and theunearthed documents more objectively. According to the analyses mentioned above,the dissertation on “Xing” between Confucius and Mencius mainly be divided intotwo parts:Confucius’ “Xing” and the schools after Confucius’.By dint of Tian Chang, the author has analyzed the Confucius’s statement on“Xing is similar”, which means the heaven-born、 eternal and discrepant “Xing” issimilar when it is not ripe yet. We can comprehend the “Xing” expatiated byConfucius including physical nature and social nature under the analysis of Shi Lun.Confucius’ purpose is to seek a human gift base for the rationality of “Li”.Linkingwith Xing Zi Ming Chu , the Yi Zhuan shows that Confucius considers heaven-bornXing is a process which need the main body to finish energeticly and take “moralityand justice” as the standard. Just by this, Confucius transfers the completion of“Xing” from heaven to oneself;from external strength of surmounting to inherentstrength;from God’s consciousness to human relation and morality and justice, andthis is exactly what the spirit of Confucianism is all about. At the “Book on FilialPiety”, Confucius combines Xing and filiation into a single unit directly.Among the school after Confucius, the paper has proved that no theory of “thegood nature” in Xing Zi Ming Chu is a fact, and that it discusses the Xing from thestandpoint of ordinary people in Xing Zi Ming Chu, which is different from ZhongYong (the Doctrine of the Mean). The paper also discusses the chapter , “all discussthe Xing”, which is very difficult to understand in the Mencius , and analyses thestatement of “Ren comes from heart, while Yi from ceremony”, far well known fromGaozi, which is just the focus of the dispute between him and Mencius. Based on therelationship between “Xing” and “Wu” recorded in classics, in the Great Learning, anew idea will be put forward that the meaning of “Ge Wu” will lead to “Cheng Xing”.更多还原