摘要/Abstract

在胡宏的仁学思想体系中，以“天地之心”释仁，仁体现为一种“体万物备而为人”的精神境界。这里胡宏以“天地之心”释仁，与董仲舒的天心即仁不相同，因为前者更侧重于仁的“万物与我俱生”之意，而后者侧重于天人相副。为了更进一步论述他的观点，胡宏又以“心之道”论仁，其意义是突出仁之“生意”，并强调“仁”是“性体”流行过程中表现形式，需要借助主体精神“心”的作用才能够显现，为主体的德性行为提供了现实依据，这一点较北宋时期儒者，以“生意”释仁而言更为具体、清晰。

In hu hong ren learnin, he explained “benevolence” by using “the mind of universe”.in his doctrine, “benevolence” is a spiritual realm that believes “human could be human after learning to appreciate the universe”; however, in his doctrine . Hu’s explanation of benevolence by using “the mind of universe”was not exactly the same to “the mind of universe” by Dong Zhongshu, for the former put more emphasis on the connotation that “I co-exist with the universe” while the latter put more emphasis on the connotation that “the universe and human are complementary to each other”. In order to further expound his opinions, Hu then discussed benevolence by using “the Taoism of the heart” whose significance was to highlight the “life and vitality” of benevolence and emphasized that “benevolence” was the expression of “mind nature” in its course of prevalence. He also proposed that the “life and vitality” of benevolence could only be manifested when it drew support from the “heart” of the subject spirit, which laid a realistic foundation for the moral behaviors of the subject. It was more specific and distinct compared with Confucianists in the Northern Song Dynasty (A.D. 960—1127) who explained benevolence by using “life and vitality”.