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先秦的“德”与一般“物”的概念不同,是一个没有实在对象的、完全是为了追溯人道之根据、并表明要相承于此根据而构建出来的概念。“德”概念的复杂就在于它有变与不变两面。始终不变的是德之为德的本质含义,它在《周书》中就已经被确立了,即对人道之根据的承受。当先秦各时期各学派对“人道之根据”以及“如何承受”作出不同的阐释后,将在“德”本质含义的基础上充实、外化出各种具体表现,从而有了语境意思相异的“德”。这即是“德”概念变化发展的一面。在把握了这两面之后,先秦“德”义之变迁也就能被清晰地梳理出来。
The concept of “morality” in the pre-Qin period differs from the general concept of “materialness” in that it is an object without a real object, solely for the purpose of tracing the basis of humanity and for indicating the concept to be constructed in conformity with this basis. “German ” The concept of complexity is that it has both the same and unchanged. What remains constant is the essential meaning of moral virtue, which has been established in The Weekly Zoology, that is, the bearing on the basis of humanity. When all the schools in different periods of the Pre-Qin period gave different interpretations of “the foundation of humaneness” and “how to inherit”, they will enrich and exaggerate various concrete manifestations on the basis of the essential meaning of “virtue ” With different contexts meaning “German”. This is the “moral” concept of change and development. After grasping these two sides, the changes in the pre-Qin “morality ” can also be clearly clarified.