【作者】 武文斌；

【导师】 朱丽霞；

【作者基本信息】 河南大学 ， 中国哲学， 2008， 硕士

【摘要】 中国伊斯兰教学者王岱舆对人性的论述,是伊斯兰文化与儒家文化结合的典范,他提出了人性二元论的人性命题。采用比较的方法,王岱舆分析了中国思想史上人性善恶的种种观点。他一方面借用儒家语词和其表述方式,另一方面又批评了各种人性学说的不足,最后以颂扬伊斯兰教人性论为逻辑结论,把性命的本体归结为真主之造化。他的人性论是一个独特的人性论,他对人性的看法是二重的,在先天的层面上,他认为人性是善的,人具有灵性,人接近于完满;在现实层面上,他认为人性是恶的,人具有与神性相对的种种世俗的欲望。神性与人性都存在于人的身上,善性与恶性共同构成人的本质,所以他人性论既不同于主张人性纯恶的恶一元人性论,又不同于主张人性纯善的善一元论,而是善恶两重的人性论。不过他不认为善恶在人性中的地位是同等的,相反,他认为先天之善在人性中更为根本,他高于现实本性之恶。他认为善来自真主,恶出于人的偏私,并且认为“秉性”可以向“真性”靠拢,为了恢复真性,他还结合儒家关于“明明德”和“克己复礼”的思想提出了“大哉回回,乃清真之镜子,天地即彼之模范也。万物之拥护,直为全镜之形;教道之蹉磨,皆缘回镜之光。”的概念。这就是说,能按照圣人的教道,加强个人功修,“自己磋磨自己”(即朱熹所谓的“切己”),克己复礼,就能取得“身回太极之清,性回无极之真”的结果。这与张载所讲的“善反之,则天地之性存焉”的意思是一致的,只不过王岱舆的色彩更浓厚一些,并作了全面论述,更具有一定的思辨色彩。伊儒文化都重视人生的精神价值和道德价值,因此也都注重自我修养,认为要实现人生价值,提高思想境界,培养高尚道德情操,完善理想人格,达到最高境界,必须坚持修养或修炼。本文又详细的论述了王岱舆关于人道德境界的看法和修持的方法,这些都有利于伊斯兰教社会道德的发展和实践。在社会生活中,只有个人有意识地遵循被社会广泛认同的道德规范,社会才会有秩序,才会和谐。他关于人性善的看法,正好可以为人道德的产生与实践提供人性上的理论依据。另外王岱舆关于人性秉恶的看法,在一定程度上能够促进社会的法律建设。人性既然具有恶的一面,那就意味着人自身具有一种否定性的倾向,它使人落后、消极,做出丑恶的事情,因此人不仅仅按照自己的本性去生活,否则,整个社会就会失去秩序回归丛林。王岱舆善恶两重的人性论,既利于人道德的发展与实践,也利于社会的法律建设。也是说,他的人性论思想将道德与法律统一起来,使穆斯林个人、群体乃至整个社会受到道德与法律的双重调节,从而促进社会和谐。更多还原

【Abstract】 The theory of human nature is a combination of Islamic culture and Confucian culture which was envisioned by Wang Daiyu, the Chinese muslim scholar, who proposed the proposition of dualism of the human nature. According to comparison method, various points of views about the good-and-bad approaches to human nature in the field of history of Chinese thoughts were analyzed. On the one hand, he borrowed Confucian glossary and styles of expression, on the other hand, he criticized the shortcomings of different theories of human nature. In the end, as a logical conclusion, he gave praise to the Islamic theory of human nature, the spiritual and physical life noumenon was summarized as creation of Allah. Wang Daiyu’s theory of human nature is particular and dual. Analyzed from congenital aspect, the human nature is good and human beings are deiform and almost perfect; Analyzed from real-life aspect, the human nature is bad and human beings have kinds of worldly desire which is opposite to deiform. Deity and humanity exist in human being, goodness and badness together constitute the human nature, so, Wang Daiyu’s theory of human nature is different from the monism of“purely bad nature of human beings”and the monism of“purely good nature of human beings”, it is dualism. But he didn’t thought that the two was equal, good born nature of human beings took precedence over bad real-life nature. He thought that goodness came from Allah and badness came from human beings’injustice. He considered that“disposition”could draw close to“authenticity”. To resume authenticity, combined with Confucian thoughts of“illustrating illustrious virtue”and“to chasten yourself to restore the old social customs”, he advocated the idea of“Hui nationality is mirror of muslim, model of the world, therefore, it was adhered by all things.”That is to say, ordinary people needed the guide from sages and lived under sages’instructions to enhance their ascetic practices and temper themselves.(That is so called Zhuxi’s thought of“to excavate the good nature of ourselves”), to chasten yourself to restore the old social customs and gain the ultimate achievement. It has the same meaning to Zhuxi’s idea, but more colorful, comprehensive and thoughtful.Both Islamic culture and Confucian culture attached importance to spiritual values and moral values of life, so they attached great importance to self- improvement. Both of them considered that people should persist in cultivating and chastening to actualize their own personal worth, raise their ideological consciousness, develop their lofty moral and sentiments, perfect their ideal personality and reach the highest stage. This paper also made a detailed analysis on Wang Daiyu’s view about human beings’moral level and the methods of cultivation, which is propitious to the establishment and practice of Moslem social morality. Only individual in the society consciously follow the moral code that was widely accepted, society can keep sound public order and harmonious. His view about the goodness of human nature provide theory backing to the establishment and practice of human beings’moral.Moreover, Wang Daiyu’s view about the baddness of human nature can promote the social law system building to a certain extent. Since human nature is bad or part of bad, that means there is a tendency to negate in human beings themselves, which makes them lag behind, negative and do something filthy. Therefore, people cannot just live according to this human nature, or else, the whole societies will lost control and return to the jungle.Wang Daiyu’s dualism of the human nature is propitious to the establishment and practice of morality, and can promote the law building. That is to say, it combines morality with law, subjects muslim individual, colony, the whole society to dual regulation by morality with law, promotes social harmony.更多还原