孔子与马克思的人学思想及其会通

【作者】 高连福；

【导师】 陈新夏；

【作者基本信息】 首都师范大学 ， 马克思主义哲学， 2011， 博士

【摘要】 幸福与高尚是人类生活永恒的价值祈向。然自近世以降,世俗“幸福”诉求的至上化,拒斥了道德高尚这一人成其为人的归本性价值,把人(类)导向了一种人格式微、尊严论丧、意义消解的非人境况。这无疑危及到人自身的生存根基,造成一种普遍性的生存危机。这危机,究其实,是人自身的危机,即人性人心的危机,人之为人的危机。因而,化解危机的关键在于救人,救人之本在于救心,即教化人心、改变人自身。基于此,本文依据马克思所诲示的“人是全部人类活动和全部人类关系的本质、基础”以及“人的根本就是人本身”,把社会、历史归诸于现实的人,以“人”的眼光把握人自身及其生存于其中的世界,从而把“人本身”作为研究基点,对曾深刻影响国人生存与发展命运的孔子学说和马克思主义哲学,就其人学思想作一尝试性的会通式的研究,而非比方人物以较短长、争高下。鉴于二者都是一种主张通过人的自我改变和提升,以及改变生存环境使之合乎人性,从而使人作为人而成其为“人”的生命实践之学,因此,对孔子和马克思的人学思想进行梳理和研究,昭示并恢弘其生命义理,其旨就在于为现代人的安身立命提供生存智慧,以唤醒人的生命自觉,使人自育其心、自化其性、自成其德,由是开辟出属己的内在人格世界,而臻于自身的完美和高尚,实现人成其为“人”。这一主旨具现为论文的三章,即：一、人何以为人的人性之哲思；二、人为何为人的价值之探寻；三、人如何为人的实践之躬行。第一章主要讨论孔子与马克思的人性思想及其会通。人自有其本性,这即是人性或人的本质。这人性,孔子把它贞立为“仁”,提出“仁远乎哉?我欲仁,斯仁至矣”、“民之于仁也,甚于水火”,认为“仁”是为己的生命确证而非外在的知识道理,是人之所以为人的内在本性,即“仁”是人作为生命根源的人性。所谓“仁者,人也”是也。马克思把它确证为“自由”,提出人的本质在于人所特有的生命活动的性质——自由,即“人的类特性恰恰就在于自由的自觉的活动”,因为一个种的类特性就在于生命活动的性质,而非感性的、直观的生命活动形式本身。但无论把人性确证为“仁”还是“自由”,二者皆是立足于人,从人本身即从人作为人而成其为人的根本规定性上、而非生物学意义的食色之性上所贞认的人的本质；并且,“仁”和“自由”都表征着人之所以为人所特有的、自由自觉的生命性状或自由自觉的精神状态,即人的自由自觉的生存状态。第二章主要讨论孔子与马克思关于人的价值的思想及其会通。人的价值不同于物的价值。人的价值并不止于人的社会效用,而根本上是在人性所指示的方向上,人对自身本质实现的追求和祈向,即人的价值就在于创造并完成人的“人格自我”。由是,每个人都是自身生命价值的主体。“君子人格”是孔子所冀望于人的生命价值,这一价值寄托着孔子毕生的理想和终极关怀。他不仅以君子自警自励且躬行以率之,而且倡导“女为君子儒,无为小人儒”的生命志求,诲示杀身成仁、“匹夫不可夺志”的人格精神,垂教依于仁而志于道、“岁寒,然后知松柏之后凋也”的君子风范。马克思是把“每个人的自由发展”作为他所祈向的人的价值理想,提出人的共同目标就是追求“人类的幸福和我们自身的完美”,使人类和他自己趋于高尚,使自身和社会变得高尚,因而主张通过人并且为了人而对人的本质的真正占有,实现人向自身、向社会的即合乎人性的人的复归。就其会通而言,(一)、“君子人格”和“每个人的自由发展”都是基于现实的人的不堪的生存境遇即“人而不仁”和“人的完全丧失”的非人境况而提出的价值理想,因而皆体现着孔子和马克思对人的终极价值关怀。(二)、君子人格内蕴着每个人的自由全面发展,而人的自由发展涵淹有君子人格的旨趣,并以人格的发展为根基。(三)、二者皆以人自身的完美和高尚、人格和尊严为价值旨归。第三章主要讨论孔子与马克思关于人的实践性生成的思想及其会通。孔子人学是一种实践性人学,其工夫论包括五点,即：为仁由己、反求诸己、忠恕之道、孝悌为本、学而为己等。而马克思的实践论为：建立“真实的集体”、个人占有现有的生产力总和、人的自我改变等。其会通体现为：(一)、孔子和马克思都推重生命的实践,倡导在躬行做人的生命活动中达致人的生成,因而都是一种实践人学。(二)、孔子和马克思皆强调为人“由己”的践行即人的自律性提升,以实现人的自我改变,从而把生命引向更加美好的生存境地。(三)孔子和马克思都主张通过改变“使人不成其人”的社会境况,建立合乎人性的、良善的社会,实现天下有道,由是天下归心、心归于仁,而人成其为“人”。结语部分主要阐述了人成其为“人”对于现代人安身立命的意义。每个人的人格与尊严都由每个人自己去创造,每个人的精神与境界都由每个人自己去提升。人有了人格和尊严,就可使自己首先作为一个人站立起来,固守做人的底线而做到“行己有耻”,从容、淡定地面对各种人生遭际,并勇于自觉地担当使命、担负责任,而“仁以为己任”。人有了精神与境界,就可以养成自己的风骨、气节、情志、意趣及生命意境,并开辟出内在的人格世界和精神家园,从而更好地调护和安顿自己的生命,实现安身立命。更多还原

【Abstract】 Happiness and nobleness are human being’s eternal pursuance. However since modern history the infinite pursuance of happiness spurned the pursuance of nobleness, the ultimate value that ensures human being be themselves. That resulted in the plight of non-human being in which human being lost their personality, life dignity and life meaning. It will undoubtedly jeopardize subsistence base of human being, resulting in a comprehensive existence crisis. In fact it is the crisis of human being themselves, a crisis of human nature and the heart of human, a crisis of human being as a human being. Therefore the key to the settlement of this crisis lies in saving people, and the ultimate way of saving people lies in saving heart, viz. cultivating the heart of people so as to change human being themselves. According to Marx’s sagacious principle of’It is human being who act as the nature and foundation of all activity and relation of human beings’and’the root of human is human being themselves’, the society and history attribute to real-life human beings and the human being themselves and real-life world where human beings live in must be understood from the eye of’human beings’. Beginning with ’human being themselves’, the thought and their overlap of human beings of Confucianism and Marxism which have deeply influenced Chinese existence and development, is tentatively researched in this paper. Of course there is no judgment of advantages and disadvantages between the two thoughts. Both of them are doctrines featuring life practice because they propose human beings must be as themselves through changing existence surrounding and self-transformation and progress of human beings to accord with the nature of human being. The thought of human beings in Confucius and Marxism is summarized and studied so as to reveal and glorify the principle of life. The aim is to provide some existence wisdom of settling down so as to awaken life consciousness, to cultivate their soul, transform their nature, to fulfill their virtue for modern human being, to inaugurate an inner humanity world with perfection and nobleness, viz. human beings as themselves. There are three chapters as following in this paper: Chapter 1, The philosophical reflection on human nature which about’according to what, does a man become a real man’; Chapter 2, The value speculation on how human being should be a real man; Chapter 3, The practical activity on how human being should become a real man.The thought on human nature in Confucius’and Marx’s doctrine and their overlap is discussed in Chapter One. As a human being, he owns his nature viz. humanity or human nature. This humanity is benevolence (’Ren’) in the context of Confucius and freedom in the context of Marx. Confucius said:’Is benevolence far away from yourself? No. If you commit yourself to benevolence, then you could achieve it.’’People need more benevolence than water and fire’. Confucius regarded benevolence as not a knowledge but a life existence for oneself and the inner nature of human beings as themselves. That is, it is benevolence that serves as the nature of life root of human beings, just as the Confucius’ well-known saying showed:’Benevolence is the nature of human beings’. Marx put forward the nature of human being lies in the nature of life activity of human being viz. freedom. He said,’the genus character of human being’s just lies in free and self-conscious activity’. Thus the genus character of human beings lies in not the form of perceptual life and activity but the nature of life and activity. Both’ benevolence’ and ’freedom’ indicate the nature of human beings based on fundamental definition of human beings as themselves, but not on biological nature such as dining and sex. And both ’benevolence’ and ’freedom’ also show a free and self-conscious life status and spiritual status of human beings.The thought on the value of human nature from Confucius’and Marx’s doctrine and their overlap is discussed in Chapter Two. The value of human being does not mean his social utility but the pursuit of realization of his essence viz. achieving selfhood in the direction of nature of human beings. Thus everyone is subject of his life value. Confucius confirmed ’man of honor’ as his value aim for human being, an all-life ideal and ultimate care of Confucius. He not only demonstrated the man of honor but also advocated the life aspirations of ’You must not be a Confucian as a villain but one as a gentleman’, the spirit of human dignity of ’sacrificing his life to achieve humanity e’ and ’a man cannot be deprived of his will’; the gentleman demeanor of committing oneself to Tao and holding benevolence and ’Only in cold winter does one know that the pine and the cypress are the last to shed their leaves’. Marx confirmed the free and comprehensive development of human being as his value aim for human being. He believed the aim of human being should be getting nobler whether for the whole human being or for himself and one must commit himself to pursuing ’the happiness of the whole human beings and the perfection of the human beings’. He asserted the real dominate of the essence of human being through human being and for human being so as to realize the reversion for human being themselves according with humanity that confronts human beings and society. The overlap of the two are as following:the first, both ’personality as gentleman’ and ’free development of everyman’ are value aim that aimed at resolving the plight of non-human beings such as ’human beings without benevolence’ and ’completely lost of personality’. So both of them attach importance to ultimate value care. The second, personality implies the free and comprehensive development of everyman and vice versa. The third, Both of them aimed to the perfection and nobleness of human beings, personality and dignity based on the development of personality.The thought on the practical activity of human nature from Confucius’ and Marx’s doctrine and their overlap is discussed in Chapter Three. Confucius’s thought on human being was a practical one and five outlines in the practical methodology as following:the practice of benevolence lies in oneself; self-reflection; filiality-oriented; learning for himself. Marx’s theory on practice are listed as following:establishing ’real collectivity’; the existing productivity summation should be processed by individual; the self-transformations of human being and so on. The overlap of the two are as following:the first, Confucius and Marxism emphasized the practice of life, advocating the finding of human beings in the course of conducting oneself. So they are a thought of human beings featuring practice. The second, both Confucius’s methodology and Marx’s one emphasize the practice ’by oneself’ viz. self-disciplined progress so as to realize the self-transformation of human being and make life of human beings better. The third, both Confucius and Marx argued a good society that comforts with personality must be realized through changing the plight of ’human beings are not human beings’ so that everything will be functioned according with Tao and the world is united by benevolence and all people could feel they are real human beings.In the part of ’Summary’ modern meaning on how to settle down and get on with one’s pursuit is elaborated. Everyone’s personality and dignity should be created by himself and everyone’s spiritual dominance be evaluated by himself. With personality and dignity one could feel the existing as a human being and conduct himself holding base line viz.’conducting oneself with a sense of shame’. Only this one could be leisurely confronted all kind of life sufferings and bravely and self-consciously shoulder responsibility and ’practice benevolence as his own obligation’. With spirit one could own his moral integrity, sentiment and life dominance and perfect his inner personality and spirit world so as to better maintain his life and manage to settle down and get on with his pursuit.更多还原