[{"data":1,"prerenderedAt":-1},["ShallowReactive",2],{"guanxue-ming-zhi":3},{"slug":4,"topic":5,"name":6,"aliases":7,"school":9,"era":10,"glyph":13,"oneLiner":17,"summary":18,"tags":19,"infobox":24,"sections":36,"quotes":52,"related":77,"seo":89},"zhi","ming","智",[8],"知","ru",{"from":11,"to":12},-551,-221,{"ossKey":14,"caption":15,"link":16},"excavated\u002Fguodian\u002Fglyphs\u002F12\u002Fliude_35_6_23c1c096.jpg","郭店 · 六德 简35","\u002Fexcavated\u002Fguodian\u002Fliude","明辨是非并知所当行的明德","智在先秦儒家中不只是知识多寡，而是明辨是非、知人知言并能知所当行的判断力，孔子重求知与不惑，孟子论是非之心，荀子强调学习积累。",[20,21,22,23],"德目","认识论","修身","知人",[25,28,30,33],{"label":26,"value":27},"定义","明辨是非并知所当行",{"label":29,"value":8},"异称",{"label":31,"value":32},"首出","《尚书》《论语》等先秦文献",{"label":34,"value":35},"对举","知行、仁智",[37,40,43,46,49],{"heading":38,"md":39},"定义与语源","智（先秦常写作“知”）是辨析事实、是非与人情，并知道何时、何地、如何行动的德目。它不等于记诵广博或机巧算计；人可以多闻而不明是非，也可以聪敏而不知所当为。儒家之智与仁、义、礼相联：智识别善恶贤否，仁给出关切方向，义礼规定如何落实。\n\n“知”在早期文献中兼有知道、知识、知觉和智慧等义项，后来“智”成为德性义的常用写法。《论语》把知与好学、知人、不惑联系起来，《孟子》论是非之心，《荀子》则讨论学习与认识偏蔽。",{"heading":41,"md":42},"经典文句中的展开","孔子首先要求诚实面对认识边界：“知之为知之，不知为不知，是知也。”智不是自称无所不知，而是知道自己知道什么、不知道什么，并据此继续学习。孔子又说“多闻，择其善者而从之”，强调广泛接触后仍要选择与实践，见闻多并不自动成为德性。\n\n智还表现为知人和知言。孔子说“听其言而观其行”，不让漂亮言辞取代行为证据；《论语·宪问》以仁者不忧、知者不惑、勇者不惧并列，知的成效是使人不被疑惑牵制，同时保持审慎。",{"heading":44,"md":45},"孔孟荀异同","孔子把智置于好学、审问和知人的实践中。他赞许敏而好学、举一反三的人，也提醒“学而不思则罔，思而不学则殆”：只读不思会迷失，只想不学会陷入空疏。孔子并不把智与仁分开，知人、知礼和知义最终都要服务于成德与交往；离开仁义的机巧，反可能成为小智。\n\n孟子说“是非之心，智之端也”，把能够判别可否的内在反应视为智的萌芽。它与恻隐、羞恶、辞让并列，却不是天生完备的理性实体；仍须扩充、反省和在实践中验证。孟子还说“知言”能够辨别诐辞、淫辞、邪辞、遁辞，并以养气支撑这种判断，说明智不仅辨命题，也辨说话者的意向与偏蔽。\n\n荀子更强调后天学习与积累。他认为人的认识会受欲望、习俗和片面经验遮蔽，所以要以师法、经典、群居讨论和长期积习矫正。荀子承认心有辨别能力，却反对把自然倾向直接视为充分智慧；智须由学而成、由行而定。三家都把智和行动、德性相连，差异在于孔子重好学知人，孟子重是非之端与知言，荀子重学习制度对认识偏蔽的纠治。",{"heading":47,"md":48},"智与仁义勇","智是仁、义、勇获得分寸的重要条件。仁者无智，可能只凭好心施恩而不能辨贤；义者无智，可能把成例当正当；勇者无智，则容易把蛮强误作果敢。孔子说“知者不惑”，要求在证据、礼义和他人处境之间作判断。\n\n智也不等同于利害计算。功利机巧能预测得失，却未必知道何者应当；孟子的知言是识别言辞是否偏曲，而非辩论技巧。智最终要落到知止、知耻、知礼，知道何处应进退、何种欲望不可放任。",{"heading":50,"md":51},"后世流变","汉代经学常把智与五常、经术和政治任用相联，宋明儒者又围绕知行、良知和格物展开更系统的讨论。后世“智”因而兼有认识论与心性论色彩。回到先秦语境，它首先是明辨是非、知人知言并在具体处境中知所当行的德性，而非脱离仁义礼的纯粹智力。",[53,60,66,73],{"text":54,"source":55,"note":56,"classic":57},"知之为知之，不知为不知，是知也。","《论语·为政》","承认认识边界、如实判断自己的知与不知，本身就是智慧。",{"slug":58,"volume":59},"lunyu",2,{"text":61,"source":62,"note":63,"classic":64},"知者乐水，仁者乐山；知者动，仁者静；知者乐，仁者寿。","《论语·雍也》","孔子用水的流动与山的安定譬喻智、仁的不同气象，并非把二者割裂。",{"slug":58,"volume":65},6,{"text":67,"source":68,"note":69,"classic":70},"是非之心，智之端也。","《孟子·公孙丑上》","能够辨别是非是智的萌芽，还需扩充和实践才能成为成熟德性。",{"slug":71,"volume":72},"mengzi",3,{"text":74,"source":55,"note":75,"classic":76},"学而不思则罔，思而不学则殆。","学习与思考必须相互配合，偏废一端都会妨碍真正的知。",{"slug":58,"volume":59},[78,81,82,84,85,87],{"topic":79,"slug":80},"ren","kongzi",{"topic":79,"slug":71},{"topic":79,"slug":83},"xunzi",{"topic":5,"slug":79},{"topic":5,"slug":86},"yi",{"topic":5,"slug":88},"yong",{"title":90,"description":91,"keywords":92},"智（知）——先秦儒家如何论学习、知人和明辨是非 | 儒家百科","智是先秦儒家明辨是非、知人知言并知所当行的德目。本文从孔子的知之为知之、学思相济与不惑，讲到孟子的是非之心和荀子的学习积累，说明智与仁义勇的关系。",[6,8,93,94,23,95,96,97],"智是什么意思","是非之心","学而不思则罔","孔子智慧","孟子四端"]