宋代政治改革频频受挫,加之精致入微的佛教逐渐深入人心,儒家学者由“外王”转向“内圣”,以佛教义理丰富儒家性命学,大谈“性命”之学以重建儒家地位。苏轼反对奢谈“性命”,主张过度的“谈性说命”歪曲了孔子以来言“性”的本义,批判...宋代政治改革频频受挫,加之精致入微的佛教逐渐深入人心,儒家学者由“外王”转向“内圣”,以佛教义理丰富儒家性命学,大谈“性命”之学以重建儒家地位。苏轼反对奢谈“性命”,主张过度的“谈性说命”歪曲了孔子以来言“性”的本义,批判古之学者混淆“性”与“善”、“恶”等概念,提出由“情”见“性”以至于“命”建立起了自己的“性命论”纠正不良之风,警示世人关注日常生活,从日常生活中见“情”见“性”见“命”。During the Song Dynasty, political reforms were frequently thwarted, coupled with the gradual penetration of Buddhism into the hearts of the people, Confucian scholars shifted from the “external king” to the “internal saint,” enriched the Confucian life science with Buddhist doctrine, and talked about the “life” science in order to rebuild the status of Confucianism. The Confucian scholars shifted from “external king” to “internal saint”, enriching the Confucian life science with Buddhist doctrine and talking about “life” to rebuild the status of Confucianism. Su Shi objected to the extravagant talk of “life”, arguing that excessive “talk about sex and life” distorted the original meaning of “sex” as Confucius had said since then, and criticised ancient scholars for confusing “sex” with “life”. “Sex” was criticised by ancient scholars for confusing the concepts of “sex” with “goodness” and “evil”, and it was proposed that “sex” should be seen from “emotion” to “nature”. He established his own “Theory of Life” to correct the bad trend and warn the world to pay attention to daily life, and to see “emotion” and “nature” in daily life. The world is warned to pay attention to daily life, and to see “emotion”, “sex” and “life” from daily life.展开更多
文摘宋代政治改革频频受挫,加之精致入微的佛教逐渐深入人心,儒家学者由“外王”转向“内圣”,以佛教义理丰富儒家性命学,大谈“性命”之学以重建儒家地位。苏轼反对奢谈“性命”,主张过度的“谈性说命”歪曲了孔子以来言“性”的本义,批判古之学者混淆“性”与“善”、“恶”等概念,提出由“情”见“性”以至于“命”建立起了自己的“性命论”纠正不良之风,警示世人关注日常生活,从日常生活中见“情”见“性”见“命”。During the Song Dynasty, political reforms were frequently thwarted, coupled with the gradual penetration of Buddhism into the hearts of the people, Confucian scholars shifted from the “external king” to the “internal saint,” enriched the Confucian life science with Buddhist doctrine, and talked about the “life” science in order to rebuild the status of Confucianism. The Confucian scholars shifted from “external king” to “internal saint”, enriching the Confucian life science with Buddhist doctrine and talking about “life” to rebuild the status of Confucianism. Su Shi objected to the extravagant talk of “life”, arguing that excessive “talk about sex and life” distorted the original meaning of “sex” as Confucius had said since then, and criticised ancient scholars for confusing “sex” with “life”. “Sex” was criticised by ancient scholars for confusing the concepts of “sex” with “goodness” and “evil”, and it was proposed that “sex” should be seen from “emotion” to “nature”. He established his own “Theory of Life” to correct the bad trend and warn the world to pay attention to daily life, and to see “emotion” and “nature” in daily life. The world is warned to pay attention to daily life, and to see “emotion”, “sex” and “life” from daily life.
