春秋时期,人们对“饮食—血气—道德”的关系进行了一些讨论。这些讨论反映了当时人们对于道德起源问题的独特认识,而且实为以后孟子“气志之辨”和宋明理学“理气之辨”的滥觞。本文试就这些讨论作一述评。一、春秋时期对于“血气”的认识“血气”是中国古代哲学和医学的重要范畴。孔子说:“君子有三戒:少之时,血气未定,戒之在色;及其壮也,血气方刚,戒之在斗;及其老也,血气既衰,戒之在得”(《论语·季氏》)。《黄帝内经·素问·八正神明论》说:“血气者,人之神也。”中国哲学和医学都把“血气”看作是生命有机体的基础和本质,这种认识是从春秋时期开始的。《国语·鲁语上》有这样的文字,“若血气强固、将寿宠得没;虽寿而没,不为无殃。”这是“血气”一词较早见于史籍,血气在这里指决 During the Spring and Autumn Period, some discussions were made on the relationship between “diet-blood-morality”. These discussions reflected the people’s unique understanding of the origin of morality at that time, and they were actually the origins of Mencius’s “Differentiation of Ambitions” and “Discrimination of Temperament” of Song Ming Neo-Confucianism. This article tries to make a comment on these discussions. First, the Spring and Autumn Period for “blood” understanding “blood” is an important category of ancient Chinese philosophy and medicine. Confucius said: “The gentleman has three precepts: when you are young, you have not determined your flesh, and you are in a good mood; Quarter ”). “The Inner Canon of the Yellow Emperor, the Eight-Positive Theory of the Gods,” said: “The blood-gas people and the gods of humanity also.” Both Chinese philosophy and medicine regard “blood gas” as the foundation and essence of the organism of life. This understanding is from the Spring and Autumn Period The beginning. “Mandarin Lu language,” there is such a text, “If the blood is strong, life will not pet too; although not life, not no disaster.” This is the “blood” was earlier found in the history of blood gas here refers to Decide