【作者】 刘白明；

【导师】 徐仪明；

【作者基本信息】 湖南师范大学 ， 中国哲学， 2011， 博士

【摘要】 老庄正义思想的形成,离不开老庄生活的时代背景、作者的个人生活经历及老庄以前就有的历史泉源三个重要条件。对社会现实的不满及仁义礼制正义观的批判是老庄正义思想形成的现实动力。老、庄都有隐士经历和楚文化背景,表达着隐士对自然和自由生活的热爱。熟悉历史文化的老、庄把史官传统的现实主义精神,巫术传统的浪漫自由精神,氏族传统的民主平等精神融入到自己的正义思想中。老、庄对正当、正义或合理问题的追问,是从价值的本体问题开始的。“自然”一词,在先秦汉语中,从未用来指称客观存在的自然界。老庄的“自然”是自己如此。老庄所言自然非物理之范畴,属于政治、历史、道德系统而非知识系统。老庄的宇宙观、人性观、政治观、社‘会观、人生观无不是主张自然主义的。自然主义成为一切行为合理性的指导原则。“自然之道”是老庄之道与儒家“仁义礼制之道”区别的标志。“自然”在老庄哲学中具有最高的价值,是社会、人生的本体。老庄的“自然之道”包括人法天道的宇宙假设,人性自然的人性假设,“自然之世”或“建德之世”的原初社会假设三个层面,从而提出了以“自然”为标准的自然主义正义观。天是社会、人生自然哲学的样本。在一定范围内,“天”就是“道”即“天乃道”。老庄认为人类社会受人文之道的迷惑很久了,失去了自己的方向,找不到自己的家园,故而人产生了效法天道的必要。因为天道与人的本性、万物的本性是一致的,因此效法天道与顺其本性、顺其自然是一致的。个人既是自然的存在,也是社会的存在。老庄的正义思想把个体的自然存在作为构建正义理论的出发点,把个体视为目的,个人的自主自由和生命安全不仅是一种体现人的生存价值的道德法则,同时也是衡量一切现实的、外在的社会制度是否合理、正当的普遍准则。老庄个体平等的理论论证,为其政治自由主义和贵己重生的生命哲学提供了哲学基础。生命原则是根本的正义原则,自由原则是最高价值目标。身体是属于个体的最重要部分,自由是生命的目的。不以个体生命、自由为基础的正义就不能带来真正的正义。老庄以个体为本位的正义观对于专制社会占主导地位的群体本位正义观无疑可以起到润滑和平衡作用。老庄社会正义思想包括无为而无不为的行政正义思想。老庄对统治者凡是扰乱民心和民生的“有为政治”进行了大力批判,主张以人民利益为行政的出发点和归宿,统治者的作用要减到让人民感觉不存在的程度。实际上,老庄不是主张“绝对不为”,只是反对“妄为之为”反对统治阶级不切实际的有为政治而要求“顺应自然而为”。老子把发展人民生产作为统治者的根本任务,主张“不尚贤,使民不争”,提出绝仁弃义,复归天真的主张,慎刑赏,四时得节,万物不伤,维护邦国和平的主张。老子从宇宙论即“道法自然”的角度论证经济均平的经济正义思想。庄子提出了万物平等的宇宙本体论,为经济正义思想作了更有力的论证。老庄肯定人有基本的物质需要。庄子把原始社会“含哺而熙,鼓腹而游”,“耕而食,织而衣”作为理想的社会生活境界,老庄人无贵贱的平等观点必然导出分配平均的思想,但是老庄主张的是一种起点的分配均平。老庄反对不劳而获,自然不会主张绝对的平均主义,而是反对绝对和始终如一的平均主义。必要的财产是人们免于服从腐朽政治和外利诱惑的基础,即保持政治自由和精神自由的物质保证。老庄经济正义思想主要目的是让劳动者获得基本的生活资料。老庄把分配正义作为正义的重要内容,是正义观的一大进步。老庄的生态正义思想不是一般的保护环境思想,如人类中心主义的生态观,而是一种非人类中心主义的生态观。在老庄眼里,人与万物和谐共处,既是一种伦理要求,也是一种价值要求,还是一种审美要求,当然也是生态系统本身的要求。老庄的军事伦理思想与尊重生命的原则是一致的。从国家的政治指导思想来说,老子提出统治者要放弃成为领土、人口、军事大国的目标,确立“小国寡民”的主张。老子有时是使用“常”字来表述价值共识的,庄子是开启了正义共识与多元价值观关系问题思考的第一位中国哲学家。不受政治干扰的自由状态通过默认多元价值观的存在,避免价值独断和意识形态奴役；又通过价值共识,形成社会公共伦理。庄子一方面坚持自己的自由主义立场主张多元价值观并存,反对那些咄咄逼人的一元主义价值观的挑战。另一方面,他亦在这一过程中吸收了价值观一元主义提出的某些问题,即如何稳定社会秩序的问题,提出了“公是”即价值共识的主张,完成了“一”与“多”的辩证结合。从秦汉至清末来看,老子对王道政治影响较大,庄子则对思想界影响较大。老庄道家思想,在防范封建君主独裁专制上作出了时代条件所能许可的理论贡献。儒、道、法、墨各家的社会正义学说,都与当时社会紧密联系,都是给当时混乱巨变中的社会开出的治世良方。它们之间既有对立,又有统一,相辅相成地共同创造了中国先秦时代灿烂的政治文化资源。但是,从古为今用的角度看,老庄道家的正义思想是最具自由精神的,也是最需要大力继承、弘扬并加以创新的传统文化资源。老庄正义思想与儒家正义思想的思想体系之间总体上是异大于同的。他们的正义学理根据不同。儒家之道关注的是人世的法则,即君子制定、奉行的法则；老庄道家之道关注的是宇宙的法则,普世的伦理；老庄抨击以君主为核心的专制等级制度,与儒家的差等正义思想是基本对立的；在群己关系上,老庄道家强调的是“贵己”,儒家强调的是“克己”,这是个体本位和群体本位的区别；儒家认为人生的自我实现的途径是立德、立功、立名,人生最大的自我实现是舍生取义,老庄道家追求自我人格的高昂挺立,人生的自我实现表现为与道合一,达到无功、无名的境界。老庄道家和墨家都讲天,但他们所讲的天同形而异质,其精神实质相去甚远。在老庄哲学体系中,将天从过去的权威之天化为普通的自然存在。在墨家那里,天完全是一个无所不在地监视人的一举一动的神。庄子的文化多元观与墨家“尚同”的单一文化价值观是不同的。老庄正义思想与法家正义思想的主要区别在于：法家具有非道德主义的倾向而老庄重视道德、崇尚道德；民本立场与君主本位的区别；治理方式的不同——自由与专制。老庄正义思想观与以罗尔斯为代表的西方自由主义正义观具有诸多相通性。二者提出的原初状态具有自由、平等、无偏见的共同点；二者均直接言及了正义、公正在社会中的重要性；二者均认为基本的自由不可以与其他价值相交换,二者一样主张多元主义与价值共识的统一；二者为弱者群体立言的立场都很明显。老庄正义思想中对个体生命和自由的关爱精神,对人类发展具有恒久的价值。老庄的自然正义观包含着人类永恒追求的理想社会状态,启发人们在此基础上,继承、扬弃、突破、超越、创造、丰富,是一种非常重要的正义学说。老庄自然正义思想在思想解放上有巨大的意义,但并非没有它的负面影响。老庄担心社会伦理规范的发展只是受制于强者的意志、喜好,应该说,这种倾向容易导致非道德主义、无政府主义。在坚持扬长补短的前提下,充分利用老庄正义思想这一历史资源,在中西文化、古今文化交流碰撞的背景下实现其现代性的转换,是我们今天一项重要的学术课题。更多还原

【Abstract】 The three important conditions of the background which Lao-Zhuang lived, the personal life experience which they had and the history source of justice before Lao-Zhuang’s period have made the formation of Lao-Zhuang’s thoughts of justice.The disaffection of the social reality and criticism of Renyi Lizhi justice view are the realistic motivation of the formation of Lao-Zhuang’s thoughts of justice. Laozi and Zhuangzi had both reclusive experiences and Chu cultural background, who had a passion for nature and free living as recluse. Lao-Zhuang who acquainted with the culture of history integrated realism spirit of historian tradition, romantic freedom spirit of witchcraft tradition and democratic and equal spirit of clan tradition into their own justice thoughts.Lao-Zhuang heckled ligitimacy, justice or rationality beginning with value ontology.The word " nature" never refered to the nature of objective existence in Chinese language of pre-qin dynasty. Lao-Zhuang’s "nature" means nature is a kind of native situation. The nature Lao-Zhuang refered to did not belong to the category of physics, but belong to political, historicaland moral system. Lao-Zhuang’s cosmic view, humanity view,political view, social view and philosophy view are all naturalistic. Naturism becomes the guidelines of all behavior rationality. "The natural Tao" is the sign of difference between Lao-Zhuang’s Tao and confucian Tao of "Renyi-Lizhi". "Nature" has supreme value in Lao-Zhuang’s philosophy,which is the ontology of society and human life.Lao-Zhuang’s "natural Tao" comprises three hypotheses which are cosmic hypothese of "ren fa tian Tao" (man complying to tendox), hypothese of humane nature and hypothese of "natural world" or "the grand time of Perfect virtue" in original society, hence they put forward to naturalism justice view taking "nature" as standard. Sky is the sample of society and life natural philosophy. In a certain scope, "Sky" is "Tao". Lao-Zhuang held that human society had lost its direction, could not find its home because it’s subjected to captivation of the way of humanity,hence, human should follow the divine Tao. Because the divine Tao, human nature and creation’s nature are consistent, following the divine Tao, adapting to its true nature and adapting to its nature are also consistent.Individual is existence of both nature and society. Lao-Zhuang’s justice thoughts take natural existence of individual as a starting point of constructing their justice theories, which treats individual as a purpose. Independence and freedom of individual and life safety are not only a moral principle embodying value of human existence, but also a universal standard measuring whether all real and extrinsic social systems are reasonable and justifiable or not. The theoretical demonstration of Lao-Zhuang’s individual equality provided their political liberalism and life philosophy of "Valuing for himself and Valuing life" with philosophical basis. Life principle is fundamental justice principle, while the freedom principle is the highest value goal. Body is the most important part of individual, while freedom is the purpose of life. Justice can not bring forth real justice if it does not take individual life and freedom as foundation. Lao-Zhuang’s individual-centered justice view will certainly lubricate and balance the collective-centered justice view dominated in autocratic society.Lao-Zhuang’s social justice thoughts include administration justice thoughts of "having arrived at this point of non-action, there is nothing which he does not do".Lao-Zhuang strongly criticized "promising politics " which governor disturbs morale and people’s livelihood. They held that interests of the people is the starting point and destination of administration, ruler’s function must reduce to the degree that people can not perceive its existence. In fact, Lao-Zhuang didn’t hold that we do nothing absolutely, they oppose arbitrary actions and unrealistic "promising politics " of ruling class, and demanded them do according to the nature.Laozi treated developing people’s production as ruler’s fundamental task, and advocated "Not to value and employ men of superior ability is the way to keep the people from rivalry among themselves".He proposed claims of "Renouncing our benevolence and discarding our righteousness " and "Return to innocence", claims of prudent penalization and reward, claims of "The four seasons had their definite times; not a single thing received any injury", claims of maintenance of country’s peace. Laozi demonstrated economy justice thoughts of economic equality from the angle of cosmology, namely, "Tao abiding by natural law". Zhuangzi raised cosmos ontology of everything equality, so as to demonstrate economy justice thoughts more effectively. Lao-Zhuang were sure that man has basic material needs. Zhuangzi took "having the mouth full and drumming the stomach" and " ploughing and eating, weaving and making clothes" in primitive society as ideal realm of social life.Lao-Zhuang’s equality view of "no difference between the noble and the mean" will inevitably derive the thoughts of partition equality, but Lao-Zhuang held that it is a kind of starting partition equality. Lao-Zhuang objected to " No work,no money", of course, they could not hold absolute equalitarianism, but objected to the absolute and consistent equalitarianism. Necessary property is the base that man keeps from obedience to corrupt politics and temptation of outside profits, which is the material guarantee of keeping piolitics and soul free. The main purpose of Lao-Zhuang’s economy justice thoughts is that laborer can gain basic means of subsistence. Lao-Zhuang took distributive justice as the important content of justice, which is a great progress of justice view. Lao-Zhuang’s ecosystem justice thoughts are not general environmental protection thoughts, for example, mankind-centered ecosystem view, but a kind of non-mankind-centered ecosystem view. In Lao-Zhuang’s eyes, human getting along with creation harmoniously was a kind of ethical requirement, value requirement, aesthetic requirement and ecosystem requirement. Lao-Zhuang’s military ethics thoughts consistent with principle of respecting life. In view of political instruction thoughts of country, Laozi raised that rulers must give up the target which they built big country in the aspect of territory, population and military, established the claim of "small state with few people"At times, Laozi used "the regular" to express the concept of value consensus, Zhuangzi was the first Chinese philosopher who started to think about justice consensus and multiple vaule view. Free state which is free from political interference avoids bondage of value dogmatism and ideology by acquiescing existence of multiple value view, and forms social public ethics by means of value consensus. On the one hand, Zhuangzi upheld his liberlism standpoint, and held that multiple value view coexists, he objected to challenge of overwhelming monism value view. On the other hand, Zhuangzi absorbed some questions raised by monism of value view, namely, how to stabilize social order. He raised proposition of value consensus which is " counting the same thing to be right" and finished dialectical conbination of "one" and "many"From Qin Han dynasty to late Ching dynasty, Laozi’s doctrine influenced the kingly politics a little bit, but Zhuangzi’s doctrine influenced the thought circle a little bit. Lao-Zhuang Taoism made theoritical contribution which was the ages condition can permit in the realm of preventing that feudalism monarch is dictatorial absolute monarchy. All the social justice doctrines of Confucianists,Taoists,Legalists and Mohist connected with their society, which was the best way to govern their nations in chaos and great changes. They had both opposition and uniform, and created the glittering political cultural resources of China pre-Qin Dynasty complementarily each other. However, in the view of making the past serve the present, Lao-zhuang Taoist justice thoughts were rich in spirit of freedom, which was the traditional culture resource needed to be strongly inherited, expanded and created.In general, Lao-zhuang’s justice thoughts and Confucianist justice thoughts had more commons less differences. Their doctrinal basis of justice was different. Confucianist Tao paid attention to the rule of human life, namely, the rule that established, carried out by gentleman, while Lao-zhuang Taoist Tao paid attention to the cosmic rule and worldwide ethics. Lao-zhuang fustigated monarch-centered autocratic caste system, their justice thoughts were opposite to individual justice thoughts of unequal difference. In the relationship between group and individual, Lao-zhuang Taoist emphasized "Value individual", but Confucianist emphasized "Refrain individual", which is the difference between individual standard and group standard. Confucianist held that means of self-actualization of life were establishment of virtue, meritorious performance and establishment of reputation. The maximum self-actualization is that lose one’ s life for the justice.Although sky was talked about by both Lao-zhuang Taoist and mohist, but their sky is same in shape but different in nature, whose spiritual nature is far different. In Lao-zhuang’s philosophy system, they took the past authoritive sky as a common natural existence.As far as Mohist was concerned, sky is a god who keeps watch on every movement and every action of human omnipresently. Zhuangzi’s cultural pluralism view was different from Mohist’s single cultural value view of "identifying with the Superior"The main differences. between Lao-zhuang’s justice thoughts and legalist’s justice thoughts are that legalist had inclination to non-moralism, but Lao-zhuang Valued morals and emphasized morals, legalist held the position for the people while Lao-zhuang held the position for the monarch, Lao-zhuang insisted management means of freedom while legalist insisted management means of absolute monarchy.Lao-zhuang’s justice thoughts and western liberalism justice view of Rawls as a representative had much alikeness. The original state that both of them raised has the common of freedom, equal, non-prejudice, they pointed out the importance of justice and fair in society. Both of them thought that basic freedom can not exchang other values, they held that pluralism and value consensus are unifying. Both of them had the same Standpoint of speaking for disadvantaged groups.Lao-zhuang’s justice thoughts expressed their concern spirit to individual life and freedom, which has unvarying value for human development. Lao-zhuang’s natural justice view contained our unvarying pursue of ideal social state, enlightened that we inherited, abandoned, broke, outstripped, created and enriched it, which is a much important justice doctrine.Lao-zhuang’s natural justice thoughts have much meaning in thought liberation, meanwhile, they have their negative influence. Lao-zhuang worried about the development of social ethics norm under the yoke of will and love of the strong, this trend will likely lead to non-moralism and anarchism. After we adhere to promote one’s strengths and avoid one’s weaknesses, we make full use of the history resources of Lao-zhuang’s justice thoughts, and carry out the conversion of its modernity at the background of interaction and collision of culture between the west and China, ancient and present culture, as is an important academic topic for us today.更多还原