摘要
有别于宋明理性主义哲学家的内在结构及本质性描述的理,陈亮将"理"直接在总体、整体的意义上发展出"体"的用法。其一结果,就是将"理一分殊"归结为"体一定分",落实到身、心的结构上来,辄有"身一官异"、"心一取异"之说。在陈亮的心性观念中,系以性为心、以欲为性,性不单不具有理学体系中先验层面的道德本质的意义,同时也显然不是一个绝对特出的概念,它最重要的使命与作用就是在自然与人之间充当一个介质的角色。陈亮所说亦隐含了这样的意思,即"善"层面的道德意识和"恶"层面的情感欲念,不外由"得其正"与"失其正"所促成,不单是两种价值意义的不同判断,而且还是效果意义的截然判分。
Different from Zhu Xi＇s Li school of philosophy, Chen Liang developed the idea of Ti, thus transforming the Neo-Confucian conception of ＂one principle with multiple manifestations＂. Chen Liang＇s philosophy takes nature as mind, and desire as nature, shaking off the a priori moral meaning from xing （nature） in the sense of the Li school, and making it a medium between man and his world. It is also implied that ＂good＂ moral consciousness and ＂evil＂ emotional desires result respectively from ＂achieving the right state＂ and ＂failing to achieve the right state＂. Good and evil are not simply two judgments of value; they are very different in term of effect.
出处
《四川大学学报（哲学社会科学版）》
CSSCI
北大核心
2012年第5期57-63,共7页
Journal of Sichuan University：Philosophy and Social Science Edition
基金
教育部人文社科基金2010年度一般项目
四川省"十二五"规划哲学社会科学一般项目
中央高校基本科研业务费研究专项(杰出青年基金项目)的阶段成果
关键词
陈亮
永康学派
心性路径
schools of linguistics, cognitive linguistics, construction, rationalistic speculation, cognitive logic
