《礼运》社会理想研究

【作者】 田杰英；

【导师】 任俊华；

【作者基本信息】 中共中央党校 ， 中国哲学， 2014， 博士

【摘要】 大同理想有三个层面的涵义：一指《礼记·礼运》“天下为公”的“大同”社会，文中使用此意时加引号注明，这是狭义上的“大同”；一指儒家的大同理想，它包括《礼运》中“天下为公”的“大同”理想、“天下为家”的“小康”理想以及“连不相及、动不相害”的“大顺”理想，文中使用此意时多用“《礼运》社会理想”或“儒家的大同理想”表达；一指更广意义上的大同，泛指不同学派、不同时期各种形式的社会理想，如墨家的大同理想，康有为的大同理想等。社会理想诸家有之，就其基本精神和基本原则来看，各家有着较强共识，而儒家的社会理想在百家之中无疑最为耀眼，其影响也最为久远。《礼记·礼运》篇有“大同”、“小康”和“大顺”三大社会理想，“大同”理想是儒家的最高政治理想，它也是儒家终极的道德理想；“小康”理想是现实政治理想，它是“大同”理想的次级阶段，达至“大同”必经由“小康”；篇末之“大顺”是接着“小康”而讲，它是社会生态理想，是“大同”、“小康”的重要补充，三者是不可分割的一个整体，我们视这个整体为儒家的大同理想。《礼运》“大同”理想描绘了一幅人际和谐的美丽画卷。它并不是凭空创想的产物，它的形成有其历史渊源、理论渊源和社会基础。对神话故事中民间英雄、三皇五帝圣人的讴歌和称颂成为创作理想社会的历史源泉，“五经”中《易》之“群龙无首，吉”、《书》之“九州”、《诗》之“乐土”的思想成为绘制美好画卷的理论来源，春秋战国时期“礼坏乐崩”的混乱形势以及秦王朝的“不并仁义”二世而亡皆成为规划太平盛世的社会基础。“大同”理想的突出特点表现为“天下为公”（权力公有、财产共有）的社会制度、“选贤与能”（民举、以德业为标准）的管理体制和“讲信修睦”（淳朴的集体主义精神）的人际关系。“大同”理想汲取了墨家、道家等诸家部分思想，各家亦有自己的特点。以墨子为代表的墨家憧憬的是“兼爱”、“尚贤”和“尚同”，实际上是一个君主集权社会；道家老子将之表述为“小国寡民”，庄子那里是“至德之世”，二者主张用大道治理天下，追求的是一个内心自由、精神超脱、民风淳朴的道德社会。《礼运》“小康”理想较之“天下为公”的“大同”理想更为切近现实，它是“大同”理想的次级阶段。其突出特点表现为“天下为家”的社会制度，体现为世袭制、宗法制的权力分配制度和“礼义以为纪”的管理体制。简言之，“小康”社会以尊君、任贤、民本为基础。为挽救“礼乐征伐自诸侯出”的“无道”之世，孔子主张恢复西周的礼乐制度，同时也认识到周礼的局限与不足，故提出对之“损益”、改造；孟子以其性善论出发，认为仁义礼智“四德”内在于人之“四心”，直接将“礼”拉入“德”的视野；为了进一步论证“礼”的合法地位，荀子为“礼”寻找到一个形而上的依据“天”，《礼运》“礼本于天”之说与荀子无二致。“礼”是用以区分贵贱、尊卑、贫富、长幼的伦理准则，具有等级性和次序性，它与“仁”、“法”、“诗乐”等主要范畴一起构成了礼乐文明体系。选贤任贤与“大同”意义上的“选贤与能”相比，已发生了本质的变化，它以“尊尊”、“亲亲”为原则，直至荀子才明确提出“尚贤使能”的打破贵族血统、否定封建等级的用人主张。周初统治者吸收商灭亡的教训，作出了“敬天保民”的政治抉择，以财养民、以德教民成为儒家礼治、德教的重要内容，即“先富后教”思想。《礼运》“大顺”理想则是儒家对社会生态理想的全面表达。“天人合一”的整体观、“仁者爱人”的道德观是“大顺”理想形成的思想基础和理论来源。“乐山乐水”的生态伦理观、“仁民爱物”的生态爱护观、“节用御欲”的生态消费观以及“圣王之制”的生态管理观是儒家“大顺”理想的具体展现。经由汉儒董仲舒（“泛爱群生”的生态爱护观），至宋儒周敦颐（以“诚”为本的生态道德观）、张载（“民胞物与”的生态伦理观）、程朱（“天人一理”的生态整体观），“大顺”理想得到传统的承接和新的发展。《礼运》社会理想尤其是“大同”理想由百家之一而扶摇直上，定居一尊，成为千古绝唱。它对古代农民起义纲领的提出、对历代思想家政治家理想蓝图的构建都曾产生了深远的影响。三大社会理想对实现“中国梦”具有重要的启示意义。“中国梦”是《礼运》“大同”理想在当今中国的最新话语表达，二者在“为公”意识、“民本”意识、“诚信”意识、“选贤”意识、“孝慈”意识等方面具有内在的传承性，二者在时代背景、实现路径等方面也有本质的区别。总体来说，《礼运》社会理想所内涵的“民本”、“仁爱”、“礼让”、“诚信”、“尊老”等理念在经过现代化的转化、改造之后，可以成为实现“中国梦”重要的思想资源。更多还原

【Abstract】 The deal of great harmony has three meanings. One refers to the "society of greatharmony" of "the world for all" in the article of LiYun in a narrow sense.When using it,the article has given the special intention with the quation marks. Another is theConfucian ideal of great harmony, which includes the great harmony ideal of "theworld for all", the well-off ideal of "the world for the home"and the dashun ideal of"connecting and moving without harming". When using it, the article expresses it as"the LiYun society ideal" or "the Confucian ideal of great harmony". In a broadersense, it refers to all kinds of society ideals of different schools and periods, such asthe Mohist great harmony ideal, Kang Youwei’s great harmony ideal and so on.Each faction has the social ideal. From the basic spirit and principles, they have astrong consensus. And the description of Confucian for the social ideal undoubtedly isthe most comprehensive and accurate and its effect is the most far-reaching. Thearticle of LiJi LiYun has three social ideals: the "great harmony","well-off" and"dashun". The ideal of "great harmony" is the Confucian highest political ideal, the"Well-off" is the real political ideal and it is the secondary stage of the ideal of "greatharmony", to the "great harmony" only by the "well off". At the end of the article, the"dashun" ecological ideal is then the "well-off", and it is an important supplement ofthe "great harmony" and "well-off". The three forms the indivisible whole. We calls itthe Confucian ideal of great harmony.The ideal of LiYun "great harmony" depicts a beautiful picture of interpersonalharmony. The ideal of great harmony is not just a product of the imagination, and itsformation has its historical origin, theoretical origin and social basis. To praise Folkheroes and three sovereigns in the fairy tales become the historical source of creatingideal society. In the "five classics", the thought of "leaderless, good luck" in the Bookof Changes, the thought of "kyushu" in the Book of History, and the "paradise" in theBook of Songs become the theoretical source of drawing picture scroll. In the Springand Autumn and the Warring States Periods, the situation of "worship music collapse"and the Qin’s ll to death which has "no moral and righteousness" both become thesocial basis of planning the new millennium. The prominent characteristics of theideal of "great harmony" show the social system of "the world for all", themanagement system of" to choose the able and virtuous men" and the interpersonalrelationship of "to honor promises". The ideal of great harmony has learned someideas fromTaoism, Mohism and so on, and they also have their own characteristics.The Mohist School represented by mo-tzu actually longs for a of a centralizedmonarchy society of "universal love","elevating the worthy" and "conforming tosuperiors". Taoist lao-tzu expresses it as the "XiaoGuoGuaMin", and chuang-tzu theredescribes it as the "Word of Perfect Virtue". In fact, they both look forward to a moralsociety of inner freedom, spiritual transcendence and simple folk;The ideal of LiYun "well-off" is closer to reality than the ideal of "great harmony"of "the world for all" and it is the secondary stage of the ideal of "great harmony". Itsoutstanding characteristic is the social system of "the world for the home", embodiedin the power distribution system of hereditary and patriarchal clan, and themanagement system of "the etiquette for the discipline". In short, the well-off society is on the basis of the statue of king, appointment of the sage and people-orientedthought. To save the thuggish world of "the ritual conquest from the princes",Confucius restores the western zhou’s system of rites and music. At the same time, ashe has realized Chou Li’s limitations and deficiencies. So he puts forward to "theprofit and loss"and transformation; Starting from the theory of goodness, Menciusthinks the four cardinal virtues "humanity, justice, propriety and wisdom" is inherentin the "four hearts", and pulls the "ritual" pull in the view of "virtue"; In order tofurther demonstrate the legal status of the "ritual", Xunzi has found a metaphysicalbasis the "heaven", and the LiYun article also has the same thought. The "ritual" isethical standards used to distinguish high and low, rich and poor, young and old and ithas gradation and order. The "ritual", together with the main categories "benevolence","law" and "poem and music", constitutes the reed civilization system. The nature ofchanges has taken place in choosing the able, compared with the great harmonysociety. And it is on the principle of "close and respect". Xunzi explicitly advocates"to choose the able and virtuous men", breaks the blue blood and denies the feudalhierarchy. The rulers of the early western zhou dynasty absorbs the lessons from thedemise of the shang dynasty and makes a political choice of "respecting the heavenand protecting the people". It mainly contains enriching the people and teaching thepeople virtue. And this is Confucian famous idea of "teaching after enriching".The ideal of LiYun "Dashun" is Confucianism comprehensive expression of theideal ecological society, the overall concept of "nature and humanity" and moralvalues of "to be benevolent love" make up its ideological basis and theoretical origin.And it is concretely expressed as the ecological ethics of"to love the mountains andthe sea", the ecological protection concept of "to love all the people and animals", theecological consumption of "practice thrift" and the ecological management view of"saint king system". Through Han Confucianism Dong Zhongshu, to SongConfucianism Zhou Dunyi, Zhang Zai and Cheng Zhu, the "dashun" ideal obtains thetraditional undertaking and new development.Of the LiYun social ideals, especially as one of hundreds of various schools, the"great harmony" rises above, settles a statue and become a poetic master piecethrough the ages. It has a profound impact on the platforms that the ancient peasantrevolts have raised and the ideal blueprints that the previous dynasties thinkers andpoliticians have builded, and it also has the important significance to today’s "ChineseDream"."Chinese Dream" is the the latest discourse expression of the ideal of LiYun"great harmony" in China today. It has the inherent continuity in"the world for all","people-oriented","integrity","choosing the able","comity","dutiful-kind"consciousness with the idea of "great harmony", etc. And they also have essentialdifferences in the era background and realization routes, etc. We believe that after theconcepts of "people-oriented","benevolence","comity","integrity" and "respect forthe elderly" of the ideal of LiYun "great harmony" would be transformed and modified,it could become the important thought resources of achieving the "Chinese dream".更多还原