论文部分内容阅读
日本德川时代古义学派重要哲学家伊藤仁斋强调由宋明理学回归古典儒学,他对孟子学的解释,具有鲜明的反朱子学或去形上学的特点。仁斋突出人伦之道在孔孟之学中的基础性地位,反对宋明儒以“复性”为根本的工夫进路;认为性善不可恃,后天修为不可废,对孟子性善说给出弱性善论的诠释;仁斋对孟子哲学中仁的诠释,同样具有显著的经验性格。从当代的视角来看,仁斋的孟子诠释,与英语世界美德伦理学的孟子诠释,颇多契合之处。而衡之于孟子人伦、心性、天道三位一体的思想架构,仁斋对孟子的解释,无法凸显心性相对于人伦的主宰性和超越性,实有其弊。
Itoh Toshio, an important philosopher of the ancient Confucian classics in the Tokugawa period in Japan, emphasized the return of classical Confucianism from NeoConcepts of Song and Ming dynasties. His interpretation of Mencius has distinct features of anti-Zhuzi or metaphysics. Renzhai highlights the fundamental position of the human relations in Confucianism and Mencius and opposes Song Mingru’s approach of “restorativeness” as the fundamental work. He believes that goodness can not be relied upon, Weakness and good theory of interpretation; Renzhai interpretation of the benevolence of Mencius philosophy, also has a significant empirical personality. From a contemporary perspective, Mencius’s interpretation of Renzhai has much to do with Mencius’s interpretation of the ethical world of English world. However, it is disadvantageous that Heng Zhai’s interpretation of Mencius could not reveal the dominance and transcendence of the relationship between the mind and the human relations.