孔子“学”成君子的思想展开

The Development of Confucius’ thought of Cultivating a Gentleman through “Learning”

摘要: 《论语》首篇定为《学而》就体现了“学”在孔子学问体系中的重要性。《学而》首章描述了三种递进式的“学”的状态，实质即是孔子对由“学”起始成就理想“君子”人格的计划过程。《尧曰》的末章又以三个“知”作为君子的评价标准，既为前文“学”成君子的内容做了总结，又在强调天命不可违的基础上凸显了道德主体的能动性，将君子人格的精神追求提到以人道合天道的形而上的境界。《论语》首末篇的呼应可以看到孔子对“学”成“君子”人格的计划全貌，其目的就是将个人修养延伸至社会责任，正彰显出儒家“内圣外王”的理念。

Abstract: That Xue Er (Learning and Practicing) is placed as the first chapter of The Analects embodies the fundamental significance of “learning” in Confucius’ ideological system. The first chapter of Xue Er elaborates on three progressive states of “learning”, which essentially reflects Confucius’ systematic approach to cultivating the ideal personality of a gentleman starting with “learning”. The last chapter of Yao Yue (Yao’s Words) takes the three kinds of “understanding” as the criterion for evaluating a gentleman. It not only summarizes the preceding discussions on cultivating a gentleman through “learning” but also highlights the initiative of the moral subject while emphasizing the inevitability of the Mandate of Heaven, and elevates the spiritual pursuit of the gentleman’s personality to a metaphysical realm where the human way aligns with the way of heaven. The echo between the first and the last chapters of The Analects reveals the entirety of Confucius’ ideological framework for cultivating the gentleman’s personality through “learning”. Its ultimate purpose is to extend personal moral cultivation to social responsibilities, which distinctly embodies the Confucian ideal of “inner sageliness and outer kingliness”.