仁学本体论
陈 来
摘要：仁学本体论是以仁体统摄儒家传统的各种形上学观念，将仁发展为一本体的观念或发展为一仁的本体论。传统儒学“万物一体”的思想既是一种精神境界，也指万物关联共生的整体，这种整体就是仁体。仁体论把传统儒学的一体之仁与生生之仁作了有机结合。仁本体与关联共生的万有是“全体是用，全用是体”的关系。翕与辟是生生之仁体的两个重要而根本的倾向，翕作为宇宙的本质倾向是仁的根源性表现，维系了生生的连续稳定性，使天道性理、伦理之善等价值得以安顿。仁是相恕，恕是他者优先，是平等而不会自我中心，恻隐之心是仁体的发见和显现，我与他者是一体共生的仁爱关系，因此群体意识和责任意识是仁本体的内在要求。我们今天需要在他人优先、仁爱优先的立场下重建仁学本体论，重建儒家哲学。儒家非宗教的人道主义即仁道，可以成为社会群体的凝聚力和道德基础而无需超越的信仰。
The Ontology of Benevolence (Ren)
Chen Lai
Abstract:The ontology of benevolence (ren) is to control kinds of metaphysics in Confucian tradition with the concept of ren, developing it into an essential idea, or an ontology. The thought of “all life being one” in traditional Confucianism is not only a kind of spiritual realm, but also refers to the whole in which all life coexist; the whole is just ren. The ontology of ren makes an organic combination of ren of one and ren of endless lives in traditional Confucianism. The relation between the noumenon of ren and all things of coexistence is body and function to each other. Ren is forbearance, which means taking other persons for priority without egocentricity; compassion is the manifestation of ren; “self” and “other” coexist in a loving relation, so the sense of community and responsibility is the internal requirement of ren. Today, we need to reconstruct the ontology of ren and Confucian philosophy from a position of the others and benevolence first. Ren as the nonreligious Confucian humanitarianism, could be the cohesion and moral foundation of social groups while the transcendent religion is not necessary.
