东方论坛—青岛大学学报（社会科学版）

李翱《复性书》作为唐宋儒学思想转型的核心文本，通过创造性诠释《中庸》《易传》等经典，在坚持孟子性善论的基础上，突出了“情”的重要地位，重构了儒学的心性论体系。一般学者将李翱的心性论视为“灭情论”或“情恶论”，这并不符合李翱心性论的思想要旨。实际上，李翱认为“情”是客观存在的，是不能消灭的，有善亦有不善，具有偏离本性向恶发展的潜在可能，会遮蔽本性的光明。正因为如此，李翱并不主张灭情，而是主张要充分发挥人的道德自主能力，控制引导人的情欲。在修养方法上，李翱提出“以情止情”等复性工夫，强调人要自觉意识到在心与外物接触时，发于性之情的善恶动向，及时采取相应的方法、措施，使情不偏离本性，以复其性。

Li Ao's The Book of Returning Nature(Fuxing Shu) stands as a pivotal text in the intellectual transformation of Confucianism during the Tang and Song dynasties.Through a creative reinterpretation of canonical works such as The Doctrine of the Mean and The Commentary on the Book of Changes,Li upheld Mencius's doctrine of the innate goodness of human nature while simultaneously elevating the crucial status of “emotions”.In doing so,he reconstructed the Confucian framework of mind and nature.Conventional scholarship often characterizes Li Ao's theory as an advocacy for the “annihilation of emotions or the “the evilness of emotions”.However,this interpretation fails to capture the essence of his thought.In reality,Li Ao regarded “emotions” as an objective existence that cannot be eliminated.He posited that emotions possess both good and bad aspects;they harbor the latent potential to deviate from one's original nature toward evil and are capable of obscuring the inherent luminosity of that nature.Precisely for this reason,Li Ao did not advocate for the eradication of emotions.Instead,he emphasized the full exertion of human moral autonomy to control and guide emotional desires.In terms of self-cultivation,Li proposed specific methods of “returning to one's nature”,such as “using emotions to check emotions”.This approach underscores the necessity for individuals to consciously recognize the moral tendencies of emotion,which arise from their nature,during the interaction between the mind and external objects.By adopting appropriate methods and measures in a timely manner to prevent emotions from deviating from their original nature,one can ultimately realize the return to one's true nature.