人的道德本性。最早见于《礼记·中庸》。古人普遍承认，人天生所具的本性之中包含着人对于外物的感知与欲求。但是，对于人性之中是否包含道德性的因素，古人则持有不同的见解。大部分儒者认为，人性之中同时还包含着仁义礼智等道德的根基，即是“德性”。“德性”需要经过一定的成长，才能最终成就善行。

This refers to people's innate moral nature. The term first appeared in The Book of Rites. Ancient Chinese people widely believed that inborn human nature had feelings and a craving for knowledge of the outside world. However, they had different views as to whether morals were included in innate human nature. The majority of Confucian scholars held that human nature had in itself a basic sense of benevolence, righteousness, rites and wisdom, and together they constituted the virtuous nature. Still these scholars maintained that self-cultivation was required for such nature to develop into conscious benevolence.

引例 Citations：

◎故君子尊德性而道问学，致广大而尽精微，极高明而道中庸。（《礼记·中庸》）

因此君子尊崇德性又从事于对知识学问的追求，使自己的认识广博又能极尽其精微之处，极为高明又能遵行中庸之道。

Therefore, a man of integrity should revere the virtuous nature of human beings and constantly pursue knowledge. This way, he will acquire extensive knowledge and gain command of it in an in-depth way. He can thus reach mastery and observe the doctrine of the Mean. (The Book of Rites)

◎德性者，非耳目口体之性，乃仁义礼智之根心而具足者也。（王夫之《张子正蒙注》卷二上）

德性并不是耳、目、口、身体等官能的本性，而是仁义礼智根源、具备于心的本性。

The virtuous nature is not that of ears, eyes, mouth and body, rather it is the source from which benevolence, justice, rites, and wisdom emerge. They actually come forth from one's heart. (Wang Fuzhi: Annotations to Zhang Zai's Enlightenment Through Confucian Teachings)

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供稿：北京外国语大学 外语教学与研究出版社

责任编辑：钱耐安