2) The Good Nature and Evil Feeling
性善情恶
4) nature of good and evil
性具善恶
1.
Starting with the four kinds of teaching methods of master of Tientai as a Buddhist,from the aspects of theory connotation,thought origin,and historical influence,this article is to analyze master of Tientai\'s human nature theory,that is,the four types of dharma: the evil nature,the good nature,the nature of good and evil,and the nature of no good or evil.
从理论内涵、思想渊源和历史影响等方面,分析了智者大师的人性论思想,即:藏教的性恶论、通教的性善论、别教的性具善恶论、圆教的性无善恶论。
5) nature of no good or evil
性无善恶
1.
Starting with the four kinds of teaching methods of master of Tientai as a Buddhist,from the aspects of theory connotation,thought origin,and historical influence,this article is to analyze master of Tientai\'s human nature theory,that is,the four types of dharma: the evil nature,the good nature,the nature of good and evil,and the nature of no good or evil.
从理论内涵、思想渊源和历史影响等方面,分析了智者大师的人性论思想,即:藏教的性恶论、通教的性善论、别教的性具善恶论、圆教的性无善恶论。
6) human affections
性善情恶论性善情恶论
补充资料:性有善有恶
中国东汉时期唯物主义哲学家王充关于人性的学说。源于战国时期的世硕。王充在阐述世硕的思想时说:"周人世硕,以为人性有善有恶,举人之善性养而致之则善长,性恶养而致之则恶长"(《本性篇》)。汉代董仲舒也认为人性有善有恶,天有阴有阳,人性有贪有仁。王充则明确提出性有善有恶,认为人性或善或恶,本性不可移易的人极少,大多数人是可善可恶或善恶混,他称之为"中人"。他说:"夫中人之性,在所习焉。习善而为善,习恶而为恶也。"他强调环境教育对人性的决定作用,举例说:"蓬生麻间,不扶自直,白纱入缁,不练自黑","夫人之性,犹蓬纱也,在所渐染而善恶变矣。""孔子弟子七十之徒,皆任卿相之用。被服圣教,文才雕琢,知能一倍,教训之功而渐渍之力也"。王充的人性论亦有宿命论色彩。他认为善恶是气禀决定的,"禀气有厚泊,故性有善恶也","人之善恶,共一元气,气有多少,故性有贤愚"。这是一种抽象的自然人性论。
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参考词条