| 论《中庸》之“中”与“诚” |
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| 引用本文：姜广辉,吴晋先.论《中庸》之“中”与“诚”[J].湖南大学学报社会科学版,2015,(4):5-11 |
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| 中文摘要:商周时代人们信仰上帝鬼神，春秋战国时期老子提出了以“无”为本的哲学本体论。至子思，则提出以“中”和“诚”为本的哲学本体论。子思认为，“中”和“诚”虽无形影，却具有与上帝、鬼神一样的至上性和神妙性，它已经不仅是一般学者所理解的“时中”之“中”和诚信之“诚”，它同时是“天下之大本”和“天之道”。后世儒者因而称子思善于“体道”。大凡“本体”问题，皆很难证实或证伪，但将“中”和“诚”视作“本体”，便使之进入了信仰的层面。子思在孔子创立仁学的哲学思想体系之后，又建立了“中”和“诚”的哲学思想体系，从而大大丰富和发展了儒学思想。 |
| 中文关键词:中 诚 鬼神 不诚无物 戒慎恐惧 |
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| A Study of “Zhong” and “Cheng” in Zhongyong |
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| Abstract:In Shang and Zhou Era, people believed in ghosts and gods. During the Spring and Autumn Period, Lao-tzu put forward the ontological idea “Wu”. Later, Zisi put forward his the idea of “Zhong”and “Cheng”. Zisi held the view that 'Zhong' and 'Cheng' had supreme and marvelous properties like ghosts and gods, although they were intangible. In these two ideas, the meaning of “Zhong” is not simply equated with its connotation in the phrase “Shi Zhong”, while “Cheng” does not accord with “honesty” here either. Instead, the two ideas stand for both “foundation of the world” and “Tao of the heaven”. Therefore, Confucians in later ages believed that Zisi was skillful in “interpreting Tao”. Generally speaking, it is difficult to demonstrate or disprove problems concerning ontology. However, taking 'Zhong' and 'Cheng' as the ontology makes it possible to put the discussion in the level of faith. Zisi established the philosophical system consisted of “Zhong” and “Cheng” after the Benevolence System founded by Confucius, which significantly prospered Confucianism. |
| keywords:Zhong Cheng ghosts and gods crucial importance of Cheng standing in awe and veneration |
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