[{"data":1,"prerenderedAt":-1},["ShallowReactive",2],{"guanxue-ming-xingzimingchu":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,"classics":70,"related":90,"seo":104},"xingzimingchu","ming","性自命出",[],"ru",{"from":10,"to":11},-551,-221,{"ossKey":13,"caption":14,"link":15},"excavated\u002Fguodian\u002Fglyphs\u002F11\u002Fxingzimingchu_11_15_dc46eafd.jpg","郭店 · 性自命出 简11","\u002Fexcavated\u002Fguodian\u002Fxingzimingchu","以情性贯通天命与教化","性自命出见于郭店楚简，是战国早期儒学关于性、情、命与教化关系的独特论述。它既说性受命于天，又以情为道德实践的发动处，不能径等同于孟子或荀子的成熟人性论。",[19,20,21,22],"郭店楚简","性情论","天命","教化",[24,27,30,33],{"label":25,"value":26},"定义","性由天命而出并发于情",{"label":28,"value":29},"语源","郭店楚简篇首语",{"label":31,"value":32},"文献","《郭店楚简·性自命出》",{"label":34,"value":35},"相近","天命、性善论、慎独",[37,40,43,46,49],{"heading":38,"md":39},"定义与语源","“性自命出”直译为人的性由天命而出，但篇章并未把性写成脱离关系的固定本质。郭店楚墓竹简约属战国中期以前，篇名为整理者据简文所拟；作者、成篇时间及与传世儒家的关系仍有讨论，不能把抄写者直接等同于某一位儒者。篇中“命”是天所赋予的根据，“性”则要在情感、习惯和教养中显出形状。\n\n这句话的重点在说明人何以能够受教成德。性由命出，表示道德可能性并非纯由外力铸造；性要通过情发动，情又须经乐、礼、习、教整理，才形成可持续的行止。该篇既不把人说成全由欲望支配，也不把善理解为已经完成、无须学习的本体。",{"heading":41,"md":42},"经典文句中的展开","篇首说“性自命出，命自天降”，接着说“道始于情，情生于性”。“道”从情感开始，亲爱、哀戚、敬慎等情感是人趋向正道的入口。篇文又说“礼作于情”，礼并非凭空加在性外，而是把情的方向和强弱编排为共同可行的形式。\n\n简文论及习与教，谓“凡人虽有性，心无定志，待物而后作，待悦而后行”。人的心会受外物和喜悦、忧惧牵动，故须慎其所习。音乐导引情感，礼义定其节度；教化不是抹除感受，而是使感受各得其宜。",{"heading":44,"md":45},"与孔孟荀的人性论比较","孔子较少以“性”作形上论证，只说“性相近也，习相远也”，重心在学习和成德。《性自命出》与此相通，都不把人的现状等同于完成的德性；不同之处在于简文把天命、性、情和礼连成生成链。\n\n孟子以四端说明道德潜能，强调善端须扩充。简文同样肯定情感的道德可能，却没有提出“人性本善”的鲜明命题，也未把情分类为四种德端，而更关心情如何在乐、礼和习教中成形。\n\n荀子以性恶和礼义制作说明教化必要；简文从性情关联说明教化可能。两者都重学习与礼，却对性之初始评价不同：简文保留性受命而可教的开放结构，荀子突出未经化育的欲望会导致争乱。",{"heading":47,"md":48},"相关概念","“性自命出”与天命相连，却不是把一切行为归于命定。命提供人的禀赋和道德可能，具体成德仍要靠情的发动、心的选择以及礼乐教习。它与慎独也有内在联系：既然心志会待物而作，人在无人注视处更须察其所习，避免情感被偶然刺激牵引。\n\n该篇的“情”不能简单等同现代心理学的私人情绪。它既含亲爱、哀乐等感受，也指向人与人、人与礼制之间的关系。礼是情的文理和节度，乐则调畅其流动；这使它与“礼乐”概念相通。与性善论相比，它少作价值二分；与性恶论相比，它也不把未经教化的性直接判为恶，而是强调由性、情到道的转化过程。",{"heading":50,"md":51},"后世流变","郭店楚简公布后，“性自命出”成为重建战国早期儒学的重要材料，学者据此讨论子思学派、楚地思想与《礼记》诸篇的关系，但具体归属并无定论。汉以后经学和宋明理学通常不以此篇为核心，后世关于天命、性情、心性的体系也不能直接倒推为简文原义。今天使用此语，宜保留其出土文献的特殊语境，把它看作先秦儒学内部关于情性与教化的一种声音。",[53,58,62,66],{"text":54,"source":32,"note":55,"excavated":56},"性自命出，命自天降。","人的性由所受之命而出，命又被理解为来自天的禀赋根据。",{"corpus":57,"text":4},"guodian",{"text":59,"source":32,"note":60,"excavated":61},"道始于情，情生于性；礼作于情。","道从情感发动，礼也由情作成，情则以性为根。",{"corpus":57,"text":4},{"text":63,"source":32,"note":64,"excavated":65},"凡人虽有性，心无定志，待物而后作，待悦而后行。","人的心志会受外物和情感触发而变化，故须借教化与习染加以定向。",{"corpus":57,"text":4},{"text":67,"source":32,"note":68,"excavated":69},"教，所以生德于中者也。","教化的作用是在人的内心生发德性，而非只施加外在规训。",{"corpus":57,"text":4},[71,76,80,85],{"slug":72,"volume":73,"label":74,"note":75},"liji",31,"中庸","「天命之谓性，率性之谓道」，与「性自命出，命自天降」几于同构。",{"slug":72,"volume":77,"label":78,"note":79},19,"乐记","「人生而静，天之性也；感于物而动，性之欲也」，与简文论情、物、心相发明。",{"slug":81,"volume":82,"label":83,"note":84},"mengzi",11,"告子上","告子「生之谓性」与孟子性善之辩，简文正居其前一环。",{"slug":86,"volume":87,"label":88,"note":89},"xunzi",23,"性恶","「性者天之就也，情者性之质也」，用语与简文同源而结论相反。",[91,94,96,98,100,102],{"topic":92,"slug":93},"ren","zisi",{"topic":5,"slug":95},"tianming",{"topic":5,"slug":97},"xingshan",{"topic":5,"slug":99},"xinge",{"topic":5,"slug":101},"shendu",{"topic":5,"slug":103},"liyue",{"title":105,"description":106,"keywords":107},"性自命出——郭店楚简的性情、天命与教化 | 儒家百科","性自命出是什么意思？本文依据郭店楚简《性自命出》，解释“性自命出、命自天降”以及性、情、礼、乐的关系，说明其与孟子性善论、荀子性恶论的异同，并交代作者与年代争议。",[6,19,20,108,109,110,111,112],"命自天降","先秦儒学","孟子性善论","荀子性恶论","礼乐教化"]