1) nature endowed by heaven
天命之性
1.
LUO Ru-fang was imparted Yi-ology at age of 34,and then he comprehended that the philosophy of Yi threads through the Four Books and Five Classics,holding that the principle of "creative creativity" in the Yi is the human nature endowed by heaven as well as the benevolence and heart/mind;Taiji(lit.
罗汝芳三十四岁时得传《易》学,悟得易理贯通四书五经,认为《易》乾坤的"生生"之理就是天命之性,就是仁,也是心;"太极"不在"易"之外,而本身就是乾坤,是有和无的统一,实有道体又圆融无碍,它成为性命的根源,而其自身又是超越善恶的"至善"。
2) innate human nature and postnate human nature
天命之性与气质之性
1.
The innate human nature and postnate human nature are the substance of Er Cheng s theory of human nature.
二程人性论中天命之性与气质之性的理论建构,并非原始儒学的自然延伸,而是受到了当时的道教学者陈景元、张伯端老学思想的影响。
3) the Nature as fate
命运之天
1.
Facing the Nature as fate or lot,man can develop his inner world of personality,cultivate his moral character and cal.
他的天人相分思想可以从三个方面得到说明:在主宰之天面前,人可以对天的意志产生影响,甚至可以违背天意;在命运之天面前,人可以发展自己的内在人格世界,修身俟命,采取天与人各行其是、互不相干的态度,这与郭店楚简中的思想极其相似;在自然之天面前,人可以认识和利用自然规律为人类服务。
4) the Fate
运命之天
1.
During the Zhou Dynasty( especially in Western Zhou(1027—772 BC)), the ideology of the Tian reflected in "The Book of Songs" is composed with four independent systems : the Nature ,The God, the Decree, and the Fate.
《诗经》天观念从横向上分析，可分为物质之天、主宰之天、义理之天、运命之天四类，而物质之天始终不占主要地位，处于中心地位的是主宰之天。
补充资料：连续性与非连续性(见间断性与不间断性)
连续性与非连续性(见间断性与不间断性)
continuity and discontinuity
11an父ux泊g四f“山。麻以角g、.连续性与非连续性(c。nt，n琳t:nuity一)_见间断性与不间断性。and diseo红ti-
说明：补充资料仅用于学习参考，请勿用于其它任何用途。
参考词条