摘要 要理解性善论,须切就天而言,“善”意味着人性自身具有足够的潜能从物质欲望中超拔出来,展现自我作主、自我立法的力量而祈向超越的本体——“天”,这一过程自身即有绝对价值,故曰善。“善”是对作为超越本体的赞叹辞,而不是伦理学的衡定语。同时,性善论内在地隐含着“宗教动力学”的开启,从而证成了“人禽之辨”,守住了人的尊严,且开启了人的宗教维度。若我们承认人是区别于动物的理性存在,则人性论只能是孟子这种讲法,不可能有别的讲法。任何不切就“天”而言人性的理论,无论其形态如何,都逃不出性恶论的窠臼。而“恶”意味着人性不能贞定自己,随境迁移而不能自我作主、自我立法而祈向“天”,故人性不可能具有绝对价值,故曰恶。若欲由性恶论而求善,必然暗含着一条通向性善论的隐线,不然,善即不可能。由此证明了性恶论之不可通与性善论的唯一性。
Abstract: To understand the theory of goodness of human nature, we must start from its relationship with “Tian”（天,heaven）.“Goodness”means that humans are innately able to rise above material desires to show the power of self-determination and self-legislation and to aspire to the transcendence noumenon, “Tian”. This process itself has absolute value, so it is “goodness”. “Goodness” is a word of praise for “transcendent noumenon”, not an attribute in ethics. At the same time, the theory of goodness of human nature implies the beginning of “religious dynamics”, thus confirming the difference between humans and animals, safeguarding human dignity and opening up the religious dimension of humans. If we admit that humans are rational beings different from animals, then Mencius’s theory of human nature is the only theory of human nature. Any theory that does not discuss human nature in relation to “Tian”, in whatever form it is, inevitably falls into the abyss of the theory of original evil. “Evil" means that humans cannot control themselves, but go with the flow and that without self-determination and self-legislation they cannot aspire to “Tian”. Therefore, human nature cannot have absolute value and is thus evil. If the theory of evil includes the possibility of being good, then it must imply a clue leading to the theory of goodness. Otherwise, “Goodness” is impossible. This proves that the theory of evil is wrong, and the theory of goodness is the only theory of human nature.
张晚林. 为什么性善论是唯一的人性论?[J]. 《深圳大学学报》（人文社科版）, 2019, 36(4): 5-8.
ZHANG Wan-lin. Why Is the Theory of Goodness the Only Theory of Human Nature. , 2019, 36(4): 5-8.
2019, Vol. 36 
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