【作者】 贺曦；

【导师】 李翔海；

【作者基本信息】 南开大学 ， 中国哲学， 2012， 博士

【摘要】 人格问题根本上说是人类的生命本质与生命状态的实现与发展问题。人格是自我的呈现样态。自我作为主体之我，是人的思想、情感、意志、行动等活动的主宰者。自我与人性是体用关系，人性是自我的基质与本体，自我是人性的能动发用，即体即用，体用不二。自我就是人性精神结构的理性、情感、意志的发用所形成的意识自我、精神自我。自我一经形成，反过来主导人性的显现与发展。自我作为人格的核心规定，呈现在人的言行表现中构成人格样态。人格以自我意识的获得为形成标志，以自我的绵延统一性为基本特征，以自我的样态呈现为外在表现与存在方式，以人性特质与潜能的实现为存在基础，以理想人格的实现为终极追求。人格是一个形成与发展的过程，人格的发展指向理想人格：内在讲是人性的成熟与完满实现；外在讲是自我呈现的样式和状态达到理想的状态。理想人格追求与具体的社会文化和时代要求相结合，表现为理想人格学说。不同的理想人格学说反映出不同的人性论思想与人生哲学主张，并具有时代性特征。与西方人格理论注重个性独立、人性潜能实现与本能需求满足相比，中国的理想人格以德性追求为主，力求达到高明的精神境界、实现生命价值的终极关怀。中国传统哲学中，儒道两家都以“圣人”为最高的理想人格。近代以来，中国传统的理想人格追求遭遇到了挑战，被迫进入以西方文化的现代性为参照的“时代性”审视与发展中。冯友兰先生是现代新儒家的重要代表，冯契先生则在马克思主义中国化方面取得了重要成就。冯友兰提出时代化的圣贤人格理论，冯契讲平民化的自由人格学说，两者分别建立在新理学与“智慧说”哲学体系之上，有着共同的“转识成智、化智成人”的期许，是对中国哲学中关于智慧与理想人格追求的一脉传承与开继创新。冯友兰接续中国传统儒家哲学讲圣贤人格，以高明的精神境界为主要特征，注重道德品格；冯契接续近代“新人”理想讲自由人格，以真善美统一的自由德性为主要特征，注重人的实践性、主体性与个体性。冯友兰注重理性自觉原则；冯契注重意志自愿原则，主张自觉与自愿的结合。相比之下，两人的哲学立场、方法与进路都不同，但在理想人格学说上都内在于中国哲学的现代化主题，冯友兰力求圣贤人格具有现代化品格，冯契则彰显自由人格的平民化主张；都主张理想人格的现世超越的终极关怀；都在理想人格中肯定人性的完满发展，都充分注意到人的社会性，并持人性善的观点。在理想人格实现方法上，冯友兰主张哲学的活动与道德的行为相结合；冯契主张化理论为德性，坚持在实践中发展人的德性，在自由劳动中获得自由意识成就自由人格，注重实践与教育的结合，个人努力与集体帮助的结合。通过本文的比较研究，我们认为在当代理想人格的追求中，要保持民族性与时代性的结合。在当代理想人格理论的构建中，有以下方面具有可资借鉴的意义：在注重个体性与主体性的同时，要强调社会性与道德品格的追求；注重德性自觉与意志自愿的结合；注重人性潜能的发展，人性需求合理满足的同时，追求人格境界的高明与超越；注重理想人格的终极关怀并保持现世超越的民族特色；注重实践精神与道德践履的结合。更多还原

【Abstract】 Personality is basically related to the realization and development of human’sessence and state of life. Personality is the presentation of self. Self itself is thesubject(human being)and is the master of human thought、emotion、will、action andso on. Personality is the fundamental and noumenal factor of self, and self is theperformance of personality. Generally speaking, Personality is identical with self. Selfshould be conscious self and mental self which is the result of the activities ofpersonality. Self is the core of personality. It can occur in human’s words and deedsand then make up of the state of personality. Personality comes into being when selfconsciousness is obtained. It is characterized by the persistently existent consistencyof self itself and presented as the state of self. It could not exist without the realizationof idiosyncrasy and potential abilities of human，and its ultimate goal is to pursue therealization of ideal personality. Personality will develop towards to ideal personality,which intrinsically are personality’s perfect achievement and the result of itsmaturation and extrinsically are the ideal state of self. Combined with the needs ofsocial culture and times development, the ideal personality theory has arisen. Theideal personality theories have the characteristic elements of the times and they reflectdifferent humanity theories and different philosophy of life. Western personalitytheory is concerned about the independent of personality, and the realization ofhumanity’s potentiality, and the satisfaction of human nature. But Chinese idealpersonality theory pursues virtue to reach a mental state of wise and finally achievethe ultimate concern of life. Confucianist and Taosit consider Saint be the supremeideal personality in Chinese traditional philosophy. Chinese traditional idealpersonality has encountered serious challenges since modern times and been forced tobow to the Modern standard established by western culture.Mr. Feng Yu-lan is one of the most important representative personages of theneo-confucianism. Mr. Feng Qi make great achievements in sinicization of Marxim.Mr. Feng Yu-lan put forwards modernization personality theory and Mr. Feng Qi civilianization free personality theory, which both inherit the wisdom and thepursuance of ideal personality of Chinese philosophy. Though the former based onthe New-Confucianism while the latter on the “wisdom theory” philosophy, they bothhave the same expectation—“From Knowledge to Wisdom、realizing personality”.Mr. Feng Yu-lan took up Chinese traditional Confucianism to emphasize the saintedpersonality. He focused on moral character and pursued the mental state of wise.While Mr. Feng Qi took up the modern “new man” ideals to emphasize the freepersonality, He focused on human’s practicality、subjectivity and individuality, andpursued free mental state of wise combined with the true, the good and the beautiful.Mr. Feng Yu-lan insisted on rational consciousness principle and Mr. Feng Qi on freewill principle. There are differences in philosophical standpoint, research method andaccess between their theories, for example, Mr.Feng Yu-lan intended to modernize thesainted personality while Mr. Feng Qi intended to civilianize the free personality. Buttheir theories are coherent in some points, for example, Mr.Feng Yu-lan and Mr. FengQi both insisted that the ideal personality should concern the transcendental life, andthey both not only recognize the fully development of humanity and human socialnature, but also admit that human nature is good. When it comes to how to realize theideal personality, Feng Yu-lan held that philosophy should be combined with moralactivities, while Feng Qi thought that we should turn the theory into morality, andcould get free consciousness which can become free personality by free work. Heemphasized the combination of practice and education, of personal efforts and grouphelp.Through the comparative study, this dissertation advances that people shouldcombine nationality with epochal character in pursuing the modern ideal personality.We should advocate the pursuing sociality and moral character while pay attention toour individuality and subjectivity; advocate the combination of moralself-consciousness and free will; advocate the pursuing perfect and transcendentalpersonality while pay attention to human potential; advocate the transcendentalconcerning with ideal personality while keep the national characters in concerning thedaily life; and advocate the combination of practice and moral behavior.更多还原