【作者】 储昭华；

【导师】 郭齐勇；

【作者基本信息】 武汉大学 ， 中国哲学， 2005， 博士

【摘要】 在关于如何应对现代性的挑战、实现儒家文化与现代民主政道融合的问题上,现代新儒家沿着孟王理路所展开的探索面临的最大难题是无法从“内圣”开出人权和制度化的“外王”。基于对这一历史教训的总结和对民主政道的深入认识,本文打破这一定势,转而选择被称为“不醇之儒”的荀子思想加以挖掘,旨在一方面以荀子为代表,揭示儒家文化本身所固有的另一层面的内涵和内在趋向,破除既有的对儒家文化精神的狭隘理解,拓展儒家文化概念的涵义;另一方面通过创造性解释,重新探求儒家文化与现代民主政道对话与融通的新的可能的途径。 这种探究不是着眼于发现和收集荀子思想中孤立、现成的思想要素,而是试图借鉴结构主义的方法,透过荀子思想的语义的表层,深入到其深层结构中发掘内在的逻辑脉络、运思方法及其所蕴示的潜在发展趋势;同时借鉴哲学解释学的方法,不是将这种趋向看成现成存在的既有事实,而是力求通过创造性的解释将其导引、生成出来,在具体方式上则体现为着力发掘并抓住荀子思想内部所存在的矛盾加以剖析、拓展和进一步推进,从而导引出解释者所期望的发展趋向。 作为一种解释框架,文章借鉴现代哲学的时间视域对自由的逻辑层次进行了较为独到而深入的辨析。本文的基本立场是,人的自由追求具有多层面的丰富的内涵,自由本身注定是无限的、不断超越的。民主政道作为人的自由追求的一种特定的体现形态,无论就其形成历史而言,还是从其理论体系的构成来说,都是且只能是以实体性的、现成的、经验的(个)人为基点:唯有这样的人才能成为权利的主体和制度运作的对象;普遍、现实权利的确立必然以对人的非本真的普遍本性的认定为前提。而这一切最终都有赖于分析的运思方法,且只能在这一方法的指导下才能展开制度的设计与建构。以孟王为代表的对内在超越的追求诚然揭示了自由的更深刻的内涵,但由于在运思方式和理论基础上与民主政道的歧出注定只能成就个人的境界,而不可能开出现实的权利与制度化的“外王”。而荀子思想中尽管充满着各种矛盾,且不乏反民主的言论,但正是在这种矛盾之中所蕴涵的不同的发展趋向,为解释者提供更广阔的解释空间,在这当中,荀子所特有且构成其方法论核心的明分的运思方法,以及由此所导致的内在趋势尤其具有深刻的意义,它为儒家文化实现与现代民主政道的对话与融合提供了更切近的可能性。更多还原

【Abstract】 On the problem of how to realize the synthesis of the Confucianism culture and the value of modern democracy, the most difficult subject that perplexed the Neo-Confucianism who do exploratory research along the route of Mencius and Wang-yangming, is that they have failed in trying of deducing logically the "Outer King" of human rights and system constructing from the "Inner Sage". Based on the summation of this historical lesson and the deep acknowledge of democracy value, this dissertation upsets the established pattern and chooses the Xunzi’s thought that was defined "Non-pure Confucianism" as its excavated-target. Its aim is to uncover the connotation of another aspect of Confucianism culture and its inner trend, and get rid of single-aspect comprehension for Confucianism culture, and expand the meaning of the concept of Confucianism culture. More important, based on the study and the creative explanation, it tries again to seek the possibility of the realization for the dialogue and synthesis of the Confucianism culture and the value of modern democracy.Differentiated from the traditional research pattern of keeping eyes on looking for and collecting the separate and ready-made views and factors of thinkers’ thought, this article applies the method of Structuralism, tries hard to see through the semantic meaning of its surface in Xunzi’s thought, and gets at its deep structure for the sake of exploring its inner thinking method, logic threads and its potential development trend. At the same time, it doesn’t regard the threads as now-being facts, but to open up and create them by explaining creatively in the light of the method of philosophical hermeneutics. The concrete means is to excavate and catch the inner existing contradiction of Xunzi’s thought, to analyze them, and to try hard to push them forward, then draw out its potential thinking pattern and developing trend, finally make the potential become reality.As a kind of explanatory framework, the article analyzes the logical arrangement of freedom deeply and originally by introducing the temporal horizon in modern philosophy and the method of Phenomenology. The fundamental standpoint in this article is: Freedom pursuit for people embraces abundant meaning ofmany-arrangements, and freedom itself is destined to be infinite and to be transcendent unceasingly. Not only in view of its historical formation, but also its foundation of theory and methodology, in the democracy value system as a kind of embodiment form for freedom pursuit of people, the subject of right and the object of the system operating is and only is the now-being, substantial and common individual who has universal nature necessarily. The universal and equal rights are only placed on such common individual. And finally all of these rely on the method of analytic thinking, and only with the guides of this method the design and the construction of the system may put into practice and be perfected gradually. As a more original comprehension for freedom, the inner transcendent trend, which Mencius and Wang are the representatives of, reveals deeper connotation of freedom, certainly it is the important embodiment of the freedom spirit of the Confucianism. But the theory of "the Inner Sage", not only in the way of thinking and theoretic base but also in the direction of their thinking, is basically different from the democracy value. This kind of theory is destined to be only helpful for promoting the person’s moral quality, but it is very difficult to bring about "the Outer King" of right and system. Although Xunzi’s thought is full of all sorts of contradictions and some opinions are against democracy, different developing trends are contained among these contradictions, these developing trends provide a much wider space for explaining. In all of these, thinking method of Ming-fen, which is owned only by Xunzi, constitutes his basic methodology and initiates the inner trend, has much deeper value undoubtedly. The thinking pattern provides a much closer possibility for communicating and synthesis between the Confucianism and modern democracy value.The inquiry of this article begins with the methodology as its entering point and as its main thread: Based on the clear explanation of methodology connotation of Ming-fen method for the construction of Xunzi’s thought system, and its concrete connotation, analyses are gradually to be done from some basic aspects, such as the connotation of Ming-fen method in political philosophy, separate-united relation of human and heaven, the theory of human nature and the doctrine of rite. The argument that is put forward in the article is, Xunzi’s thorough analyses for the relation of human and world, especially for the concrete meaning of ego show his "man" is spatial, social and experiential individual basically. This kind of "man" is not definitely equal to the atomic "individual" in modern west culture completely, but thethinking pattern which bypasses the link of "family" and regards the group as assemblage of the individual directly, and the way of distinguishing man by spatial differentiation begins to contain the bud of individual concept. The thought, which insists that both of the role and the status are the result of one’s free choice, means that human is separated from one’s role and one’s status. All mentioned above are one important feature of modern human being of which modern communitarianism is critical. The direct meaning is that: powered and guided by Ming-fen methodology, Xunzi’s thought, which from the beginning to the end starts from the reality and emphasizes the feasibility of the theory and its realistic effectiveness, presents a feature of obvious empiricism and external trend. The aspect mentioned just now is undoubtedly good for making the value pursuit carried out and realized in the reality in the form of system.This kind of thinking pattern is fully embodied in Xunzi’s theory of human nature. Although Xunzi’s theory of human nature is classified as "theory of evil-nature", in fact, its essence is to approve of the innate nature. The approval is contained in the full affirmation of human for the intrinsic and universal nature. The essential difference for Mencius and Xunzi on nature is not the difference between "nature is evil" and "nature is good," but it is that: Xunzi’s theory of human nature are based on the presence, and humans are regarded as universal being, as a result all the values are just the possession of men. But Mencius faces the future, and regards human as a process of becoming. For him, the values are composed of what humans are. From the view of political philosophy, the now-being human for Xun-zi is much closer to the subject of the democracy value, and his affirmation for the rationality and correctness of natural nature of human, provides realistic content for the concept of human’s rights. But because of transcendence of natural nature, the future-facing human for Mencius and Wang-yangming cannot define the connotation of right, even results in dissolving and infinitely delaying of rights.As the result of the use of this thinking style, Xunzi turns the weight of his thought to the external rites, and gives the rites new connotations. On the way of expounding, Xunzi mainly explains the origin and the nature of the rites from the standpoint of utilitarianism. Then, he defines Ming-fen method as the core content. This thought is good for getting rid of moralism which perplexes the Confucianism. What is more, there is the notion of "deserving interest" which is the kernelconnotation of the right concept hiding in the thought of estate classification. If reformed critically, probably it will produce the right concept as the quintessence of democracy value. Xunzi’s affirmation for the transcendent Heaven contained in the thought about the relation between Heaven and human will be helpful for the realization of the transformation from internal nature to universal sacred right.While logically revealing the internal trend contained in Xunzi’s thought, this article finally turns to the historical reality, further investigates the history of Xunzi’s thought and its positive effectiveness on culture, and sums up and analyses the reasons resulting in all sorts of misunderstandings and its theoretical lessons. And it points out that we should do away with the Chinese misunderstandings for the democracy value which insists that equality overrides right or even replaces of right. While criticizing the weakness of the thought of estate classification owned by the Confucianism of which Xunzi is one of the representative, we should try hard to have an insight into and find the more reasonable resources contained in it, so the possibility of creative transformation of Chinese traditional culture including the Confucianism culture may turn into reality.更多还原