[{"data":1,"prerenderedAt":-1},["ShallowReactive",2],{"guanxue-ming-tianrenzhifen":3},{"slug":4,"topic":5,"name":6,"aliases":7,"school":8,"era":9,"glyph":12,"oneLiner":16,"summary":17,"tags":18,"infobox":23,"sections":36,"quotes":52,"related":75,"seo":88},"tianrenzhifen","ming","天人之分",[],"ru",{"from":10,"to":11},-551,-221,{"ossKey":13,"caption":14,"link":15},"excavated\u002Fguodian\u002Fglyphs\u002F01A\u002Flaozi-jia_17_30_d8f4331e.jpg","郭店 · 老子（甲） 简17","\u002Fexcavated\u002Fguodian\u002Flaozi-jia","分辨天道常行与人事作为","天人之分是荀子《天论》的核心命题，主张天有常行、地有常数，人的吉凶治乱取决于作为与制度。分天人不是割裂自然，而是把可知、可为的人事责任从天意迷信中辨出。",[19,20,21,22],"荀子","天论","天人关系","政治哲学",[24,27,30,33],{"label":25,"value":26},"定义","辨天常与人事之可为",{"label":28,"value":29},"首出","《荀子·天论》",{"label":31,"value":32},"天观","天有常行不为尧存",{"label":34,"value":35},"对举","天人相分与天人合一",[37,40,43,46,49],{"heading":38,"md":39},"定义与语源","“天人之分”是荀子《天论》提出的认识和政治命题。“分”不是把天与人隔绝，而是辨明运行范围和责任边界：日月星辰、寒暑水旱有其常数，人则以耕作、礼义、政令和学习应对。荀子反对把灾异、贫富和治乱一概归因于天的好恶，要求把可由人掌握的部分交还给人。\n\n先秦“天”既可指自然运行，也含命令和道德权威意味。荀子强调天“不为尧存，不为桀亡”，不因圣暴而改变四时。天人之分既是自然观，也是责任伦理：天有其常，人有其为，不能以祈祷替代治理。",{"heading":41,"md":42},"《天论》中的展开","荀子说“天行有常”，列举尧时洪水、桀时旱灾，指出灾害并不因圣暴不同而按奖惩发生。若治乱只由天决定，圣人便无须劳作，民众也无从负责；现实却是善政能使国家安定，荒怠会使社会困穷。因此求雨、卜筮和观星不能代替修明政事。\n\n天有常数，并不等于人只能听任。荀子以水旱、寒暑说明条件，以农事、器械、礼义说明人可“制天命而用之”。“制”是认识规律、预备设施、安排分工，使生活在限制中获得主动。君子应“敬其在己者”，专心修治可由自己承担的部分；治乱和祸福也取决于君臣、法度与百姓的行动。",{"heading":44,"md":45},"孔孟荀异同","孔子说“天生德于予”“获罪于天，无所祷也”，保留天的道德意味，又重学习、礼制和尽力而为。荀子承接这一人事取向，却把天的运行从直接奖惩中分离，使“知天”转为知其常、“事天”转为尽人事。\n\n孟子也承认天命，强调由心性和道德实践通达天。荀子不以这种内在贯通为中心，而强调天与人的职分不同；不过两者都要求君子先尽可为之事。孟荀分歧还牵涉人性：孟子以善端上达于天，荀子以性恶、礼义和人为说明成德。天人之分不是反道德自然主义，礼义的制作、学习和施行仍是人的责任。",{"heading":47,"md":48},"相关概念","天人之分与天命并非简单相反。天命在《尚书》《论语》《孟子》中有政治合法性和道德警戒含义，荀子则提醒不能把偶然事件都解释成天意；“受命”或“失德”仍须接受制度与行为的检验。\n\n它也与“性恶”“化性起伪”相接：自然条件和人的欲望有其常态，善须靠学习、礼义和组织而成。用于修身和王道时，它要求不迷信征兆，反躬自省，顺应物理与民情而治理。",{"heading":50,"md":51},"后世流变","汉代以后，天人感应说逐渐成为经学和政治论述的重要框架，荀子批评的灾异解释也因此常被重新讨论。宋明理学把天、理、性建立为更复杂的形上体系，近现代则常把“天人之分”与自然科学式的人与自然二分相提并论。荀子原意既非取消天的秩序，也非鼓吹任意支配自然，而是以常数、物理和人事的区别追究可知、可为的责任。",[53,59,63,67,71],{"text":54,"source":29,"note":55,"classic":56},"天行有常，不为尧存，不为桀亡。","天道有其恒常运行，不因圣君或暴君而改变。",{"slug":57,"volume":58},"xunzi",17,{"text":60,"source":29,"note":61,"classic":62},"明于天人之分，则可谓至人矣。","能清楚分辨天的常行与人的职责，才可称为通达之人。",{"slug":57,"volume":58},{"text":64,"source":29,"note":65,"classic":66},"大天而思之，孰与物畜而制之？从天而颂之，孰与制天命而用之？","与其空想、歌颂天，不如认识条件并以人的作为利用其规律。",{"slug":57,"volume":58},{"text":68,"source":29,"note":69,"classic":70},"故明于天人之分，则可谓至人矣；不为而成，不求而得，夫是之谓天职。","天职指不待人为安排的自然功能，不能与人的职分混为一谈。",{"slug":57,"volume":58},{"text":72,"source":29,"note":73,"classic":74},"君子敬其在己者，而不慕其在天者；小人错其在己者，而慕其在天者。","君子专注自身可负责的修治，小人却放弃人事而企慕不可控的天。",{"slug":57,"volume":58},[76,78,80,82,84,86],{"topic":77,"slug":57},"ren",{"topic":77,"slug":79},"mengzi",{"topic":5,"slug":81},"tianming",{"topic":5,"slug":83},"xinge",{"topic":5,"slug":85},"huaxingqiwei",{"topic":5,"slug":87},"wangdao-badao",{"title":89,"description":90,"keywords":91},"天人之分——荀子《天论》的自然观与人事责任 | 儒家百科","天人之分是什么意思？本文依据《荀子·天论》解释“天行有常”“不为尧存，不为桀亡”，比较荀子与孔子、孟子的天命观，说明分天人与制天命为何强调认识规律、尽人事而非宿命论。",[6,92,93,94,21,95,96,97],"荀子天论","天行有常","制天命而用之","荀子思想","天命","自然观"]