【作者】 张杰；

【导师】 郭齐勇；

【作者基本信息】 武汉大学 ， 中国哲学， 2003， 博士

【摘要】 郭店楚简《性自命出》“性自命出,命自天降。道始于情,情生于性”(第2-3简)的组合判断展示了一个由天而命,由命而性,由性而情,再由情而道的下贯模式。这个模式在后来的《中庸》与《孟子》中得到了三方面的提升:第一,天是人道的范本,是至善至美至神之德的根源。由它降生的“性”,当然也具有善的特质,扩而充之,便可以进入美、大、圣、神的精神境界。这实质上是在为自由知识分子的独立人格、为民贵君轻思想的仁政基础寻找理论的根据。第二,《性自命出》中的这一组判断,被《中庸》提炼为“天命之谓性,率性之谓道,修道之谓教”,将“性自命出,命自天降。道始于情,情生于性”激活,使由上而下、单向的下贯模式,变成了一个循环上升,双向互动的流转、生化模式,加强了率性之道、修道之教的能动性。第三,“道始于情,情生于性”的“情”,并不仅仅是情感的“情”,在《性自命出》的上下文中,首先是对“性”,进而是对命、对天的一种规约、界定。因此,情在“性自命出,命自天降。道始于情,情生于性”的组合判断中,实际上是一个贯穿始终的范畴。《中庸》与《孟子》的作者,深刻地体悟到了由《尚书》之“允”、“诚”、“亶”、“忱”,《周易》之“孚”,到孔子的“纯情挚性”、“恶虚伪,尚质直”、“主忠信”的一贯之道,将其提升为“诚”:“诚者,天之道;思诚者,人之道也。”(《礼记·中庸》)没有“情”,《性自命出》就不成其为文;没有“诚”,“天命之谓性,率性之谓道,修道之谓教”就流转不起来。因此,《周易·乾卦》“与天地合其德,与日月合其明,与四时合其序,与鬼神合其吉凶”与《易传》“在天曰阴与阳,在地曰柔与刚,在人曰仁与义”的思想内核都是以“情”、以“诚”为基本动力的。这是天道的精神,人道的精神,也是先秦原始儒家之性情思想的大纲。正因为如此,本文第一章对天、命、性、情四个范畴的考订过程,实际上也就是梳理先秦儒家性情思想由“萌蘖之生”到花繁叶茂的发展过程。虽然现在我们不能绝对断定“天”,作为至上神,是否在殷商时代就已经存在,但是,作为自然宗教的至上神观念,“上帝”是肯定存在的。“上帝”的观念最终在西周时期与天合而为一,成为抽象性、义理性的“天”。天之由殷商到西周的演变过程就是中国的宗教由自然状态向伦理状态转化的过程。其转化的关键,乃在于“德”的精神自觉。本文沿袭了冯友兰先生关于主宰之天、物质之天、命运之天、义理之天、自然之天五个义项的界定,对其中的思想脉络,站在由自然宗教向伦理宗教发展的轨迹上进行了必要的修正与诠释,并且进而对先秦儒家文献中的“天”有了一个较为明晰的划分。“命”的概念,在甲骨文的时代就已经出现,但写作“令”。“命”字,出现于西周中叶。傅斯年先生将先秦时期的天命说列为五种趋势:“一曰命定论,二曰命正论,三曰俟命论,四曰命运论,五曰非命论。”基本上与冯友兰先生有关“天”的义项划分隐然相通。“命定论”在殷周之际天翻地覆的革命中被历史所淘汰,代之以“命正论”;但是,“命正论”并不能对人间现世的诸多现象作出合理的解释,于是出现了儒家超然于命运之外的“俟命论”、“命运论”。先秦儒家的“俟命论”实际上是性情的修养论。命是天的显明、显发,是天与性的中介。没有宗教性的天与命的境界,就不可能有性情的博厚高明,就不可能有充实、丰富、辽阔的人生。甲骨文与金文中,只有“生”字而无“性”字。但早在殷周金文与《诗经》中,由“生”而“性”的内涵演变已经开始。《尚书》中“性”字凡5见,其整体的内涵已经在逻辑上隐括了《左传》、《国语》中“性”范畴之意涵的走向:“天性”(《西伯戡黎》)是皇天上帝降衷于民的结果,但是,天性有善与恶两种发展的可能,因此需要“习性”(《太甲》)、“节性”(《召诰》),以达到“恒性”(《汤诰》)并且“协于天地之性”(《左传》,亦即《旅獒》的“土性”)。在郭店楚简中,性写作“眚”,情时而写作青,时而写作从青从心,上青下心的“情”。徐复观先生云:“性与情,好像一株树生长的部位。根的地方是性,由根伸长上去的枝干是情;部位不同,而本质则一。所以先秦诸子谈到性与情时,都是同质的东西。人性论的成立,本来即含有点形上的意义。”这一表述实际上概括了人之所以为人的本质属性。庄子云:“性者,生之质也。”(《庄子·庚桑楚》)荀子亦云:“性者,天之就也;情者,性之质也。”(《荀子·正名》)性是天生而成的。质者,材质也,填充料。性显而为情,情为性之动。正是性与情这种不可斯须分离的关系,决定了“情”在先秦时期的文献中绝大多数情况下是质实、情实、情理义,相对于具体的喜、怒、哀、乐、惧而言,“情”较为抽象,是各种情感的总代表,但又不是各种具体的情感本身。先秦诸子充分注意到了“性情”之“情”的正面与负面作用,都站在各自的立场上提出了疏导的办法。儒家的理路是以德治情,以礼乐节情,以宗教性的境界提升情,最后“天地以合,四海以洽,日月以明,星辰以行,江河以流,万物以倡,好恶以节,喜怒以当”,(《大戴礼记·礼三本》)天人合一。孔子“性相近也,习相远也”(《论语·阳货》)的判断打破了人世间阶级的限制,把人与人之间彼此的区别锁定在了“习”字上,从而使“学”不仅成为“天生人成”的途径,而且也成为有志之士的一种生存方式。孔子视纯情挚性为仁学与礼乐的基础,“兴于诗,立于礼,成于乐”(《泰伯》),完成了人由自然状态而来的道德状态向审美状态的飞跃。《性自命出》一方面化解了孔子的“性相近也,习相远也”的思想,强调以“习”磨“性”,此之谓以物动性、以故实性、以势出性,以习养性,以道长性,加强了人道的实践和礼乐性情的修炼,以“游”的艺术方式,“反善复始”,以礼节情,“身以为主心”;另一方面,又涵化了孔子“纯情挚性”、“主忠信”的精神,以“情”来规约天、命、性的品质,把“情”视为一种宗教性的“绝对的圣洁”。“道始于情”,意谓“道”涵天道、人道,双向撑开的理路后来就被《中庸》提升成了“诚”。关于这一点,我们从由《性自命出》的“凡人情为可悦也。苟以其情,虽过不恶;不以其情,虽难不贵。苟有其情,虽未之为,斯人信之矣”,到《中庸》“唯天下至诚,为能尽其性;能尽其性,则能尽人之性;能尽人之性,则能尽物之性;能尽物之性,则可以赞天地之化育;可以赞天地之化育,则可以与天地参矣。其次致曲,曲能有诚,诚则形,形则著,著则明,明则动,动则变,变则化,唯天下至诚为能化”的内在发展,就可以分明地看到先秦儒家由“情”而“诚”的提升理路。“中庸”一词大约出自孔子的创造,但是作为一种思想的生发,却是相当久远的事。中也者,天下之大本,谓之性;和也者,天下之达道,发皆中节,谓之情。致中和的境界就是主体的内在精神不断提升的进程,也是人与天高度的统一。《易传》是《中庸》立论的理论前提,故天命为性情的生发源头,更是率性为道,修道为教的归宿。由天而人,由人而天,流动互转,天人合一的本质,是“真实无妄”的“诚”。诚者,天之道;思诚者,人之道。合外内之道,则发育万物,峻乎极天。孟子的性善论上承《诗经》、《尚书》和孔子的天命精神,以仁义礼智之性显发为恻隐、羞恶、恭敬、是非之情。以此扩而充之,成就大丈夫人格的前提是以天下为己任、与百姓同乐的“仁政”。因此,孟子的“性善论”实际上包容了“仁政”的思想,是由“不忍人之心”向“不忍人之政”的自然扩充,是先秦儒家性情思想的创造性发展。对孟子的“仁政”理论,本文还站在性情思想的角度作出了一些新的探索,比方,井田制的目的也是为了呵护老百姓的性情,“乐民之乐者,民亦乐其乐;忧民之忧者,民亦忧其忧。乐以天下,忧以天下”(《孟子·梁惠王下》)的担待情怀事实上是孟子精神自由境界的重要组成部分,“亲亲而仁民,仁民而爱物”(《孟子·尽心上》),施于面,盎于背,不言而喻而参赞天地。在先秦儒家“天生人成”的总框架笼罩之下,荀子的天人之学只不过是发展了周、孔思想中自然性的因素而已,其思想的主体并没有脱离孔子。天人并行不悖,“天人合一”,仍然是荀子思想的本质。荀子提倡性恶论,一是故作高论,二是时代使然。隆礼重法是历史惯性导致的结果,荀子的目的是为了加强儒家教化的作用。所以,化性起伪的本质仍然是儒家会天道人道的理路,其性情境界的最终归宿仍然是“博、厚、高、明”,宗教性的意味十分浓厚。更多还原

【Abstract】 Guodian slips(郭店楚简)Xing Zi Ming Chu(《性自命出》)says:“Human nature comes from the Mandate, and Mandate is descended from the Heaven. The Way originates from qing, and qing comes out of the human nature.”(2-3th slips)These sentences demonstrate a thinking mode that goes through among the concepts from up to down. The thinking mode developed in the Doctrine of the Mean (Zhongyong《中庸》) and Mencius (Mengzi《孟子》).First, The Tian is not only the model of human way (Rendao人道)but also the origin of virtues, and because of this reason, human nature contains the essence of the good. If one can keep and make it grow, he will ascend to the highest spiritual level that is beautiful, great, sagelike and godlike. And in fact it built the theoretical grounds for the independent personality of liberal intellectuals and the benevolent government, which is a human right endowed by God. Second, these propositions in Xing Zi Ming Chu were refined as“The Mandate of Heaven is rightly the human nature, the abidance of the human nature is rightly the way, and the cultivation of the way is rightly the education”in the Doctrine of Mean, which activates the propositions in Xing Zi Ming Chu and reconstructs a back and forth reaction of a thinking mode among the concepts such as Heaven, human nature, way and education. In addition, the refined statements strengthen the subjective activity going up to the Mandate of Heaven. Third, the notion of qing means not only emotions (passions) but also the demarcation of human nature and the Mandate. Therefore, qing is a category which goes through the statement above in Xing Zi Ming Chu. The authors of the Doctrine of the Mean and Mencius must have deeply understood the repeating ideas concerning yun(允)、cheng (诚)、dan(亶)、chen(忱)、fu (孚)in the Six Classes and the Analects of Confucius, and refined it as“sincerity”(cheng诚). The Doctrine of Mean says:“Sincerity is the heaven way, while pursuing the sincere state is the human way.”Without qing(情), it is very difficult to decode the motifs of Xing Zi Ming Chu, etc. Both“qing’and“sincerity”are not only the human and heaven spirits but also the spirits of Pre-Qin Confucian thought of xing-qing.Based on the above statements, the first chapter of this dissertation probes four categories, namely Heaven, mandate, human nature and qing. We cannot definitely claim whether or not the Heaven as the highest god existed in Shang Dynasty, but we can infer that the idea of“shangdi”(High God上帝) as the natural highest god should have existed at that time. At last the idea of“shangdi”unified with that of“heaven”in the mid-Western Zhou Dynasty, and became an abstract and philosophical idea of heaven. The transitional process of heaven idea is also that of Chinese religion from the natural state to the ethical state, and the key to it is the self-enlightenment of virtue.This paper not only inherits Feng Youlan’s (冯友兰)definitions and demarcations of Heaven, but also modifies and reinterprets the idea of heaven from a new perspective of view, and makes a clear differentiation of it in terms of Pre-Qin(先秦) literatures. The notion of“ming”(命)appeared in oracle bone inscriptions, yet it was written as“ling”(令). The Chinese character“ming”first appeared in the medial age of Western Zhou Dynasty(西周). Moreover, Fu Sinian(傅斯年) thought there were five categories about the implications of“ming”, which are similar to Feng Youlan’s idea. We should emphasize the Confucian doctrine of awaiting the Mandate of the Heaven among the five theories concerning“ming”, because it is a theory about the cultivation of xing and qing. The mandate is not only the demonstration of the meaning of the heaven, but also the media connecting the heaven with human nature. Without the religious realm unified with the heaven and mandate, no one can reach a good level in the cultivation of xing and qing, and no one can live a rich, wide-minded or firm life.There is not the Chinese character“xing(”性) but“sheng(”生) in the oracle bone and bronze inscriptions, however the transition of the implication from“sheng”to“xing”began in the bronze inscriptions. There are 5 Chinese character“xing”in Book of Documents(《尚书》), whose integrate meaning, which is the natures endowed by the heaven, includes the ones in Zuo’s Commentaries on Spring and Autumn Annals(《左传》) and Documents of State(s《国语》). There are two capabilities in the development of human nature: one is good, the other is bad. Therefore, it needs to exercise and regularize the human nature to the constant state in which one is harmonious with the natures of the heaven and the earth. The character“xing”was written as“sheng”(眚), while“qing”was written as either“qing”(青) or“qing”(情). Xu Fuguan(徐复观)holds that human nature is the root, and“qing”is the trunk and branches of the same tree. The root and trunk and branches constitute the whole tree, therefore the human nature has the same essence as“qing”in Pre-Qin, although they are different parts of human life. What is more, Xu holds that the doctrine of human nature implies the metaphysical aspect. Xu’s statements have actually summarized the essence that makes a human being become a real one. Zhuang Zi (《庄子》)says that human nature is the original material of human life. Xun Zi (《荀子》)says that human nature comes from and is made by the Nature, while qing is the contents that make up the human nature. In light of their views, I insist that on the one side human nature sprouts itself, as a result it becomes qing; on the other hand, qing is the consequence of the activity of human nature. Furthermore, the inseparable relationship between them decides qing which was referred to‘zhishi”(质实),‘qingshi”(情实) or“qingli”(情理) in the most of situations of Pre-Qin literatures. Comparing with different kinds of particular emotions such as joy, anger, sadness and happiness, qing which includes all kinds of emotions is much more abstract, but apparently it is not the emotions themselves. Pre-Qin scholars paid full attention to the positive and negative effects of qing in the thought of xing-qing, and posed many methods to regulate it. The Confucian method is to refine qing by virtue, to restrain qing by music, to raise qing by religious spirit, at last to unify a human being with the heaven.Confucius said:“Each person’s human nature is very similar, but exercises make it differentiate from each other.”This proclaim broke the confined understanding human beings through the demarcation of classes, therefore the differences among human beings were based on the idea to exercise themselves. Moreover,“exercise”(习)not only makes“to learn”become the way by which the heaven gives birth to human nature and human being makes himself be as he is, but also becomes the existential mode of noble men. Confucius regarded the pure qing and true human nature as the grounds of rites and music, and realized the great leap from the moral psychology to the esthetical personality.Xing Zi Ming Chu inherited the thought of Confucius, and at the same time stressed the idea that one should cultivate his human nature by“exercise”(习). After this unearthed paper digested the relative Confucian thought, it defined the notions such as the heaven, mandate and human nature by qing; furthermore, qing was viewed as an absolute religious sanctification. The statement,“the way originates from qing”, means the way Implies both heaven way and human way, and this idea was transformed as the notion of“sincerity”. We can easily understand this connection and transformation from“qing”to“cheng”between the texts of Xing Zi Ming Chu and the Doctrine of the Mean.As a Chinese word, the doctrine of the mean was created by Confucius probably, but as a growth of thought, it appeared remote antiquity. The mean is the fundament of everything under heaven, and harmony the universal law. The former is the human nature, and the latter is the sentiment. The realm of the mean and harmony is a process of spiritual promotion and a harmony between the man and Heaven. Yizhuan(《易传》)is the theoretical premise of the Doctrine of mean. The Mandate of Heaven is the source of xingqing and the destination of the dao(道) and jiao(教). The essence of the theory that was an integral part of nature is the sincerity(诚). Sincerity is the way of Heaven, to be sincere is the way of man. With the law existing in and outside of the universe, the subject of man is so mighty that it may make all things flourish, and as sublime as the heaven.Mencius’s theory that human nature is good inherits the spirit of heaven mandate of Book of Poetry, Book of Documents and Confucius, and develops a series of such emotions as the sentiment of compassion, the sentiment of shame, a kind of innate sense of courtesy and of deference, and a kind of intuitive judgment of what is right and wrong in given life situations(ceyin恻隐, xiu’e羞恶,gongjing恭敬,shifei是非) from the human nature of humanity, righteousness, appropriation and wisdom. In order to complete his personality as a great man, one person should cultivate his human nature and commit to the heavy burden governing the world and sharing the happiness with the people, the latter of which is called benevolent governance. Therefore, Mencius’s theory that human nature is good actually includes the thought of the benevolent governance, which naturally developed from the idea of the reciprocal mind. In addition, this dissertation makes a brand-new discussion on the benevolent governance from the doctrine of xing-qing’s point of view, and holds that the consciousness committing to the providence also is an important constituent of Mencius’s spirit of liberty.Under the thinking mode that the heaven gives birth to his human nature and a human being completes it, Xun Zi’s theory concerning the relationship between the heaven and human beings developed the natural aspects of Confucian thought, but the main bulk of his theoretical system didn’t deviate from the sphere of Confucian thought. It can be asserted that the ideas that the heaven isn’t contradict to human beings and human being can be unified with the heaven are still the essence of Xun Zi’s thought. Why did Xun Zi post the theory that human nature was bad? One reason is that he intently brought out the proposition contrary to Mencius’s, the other one is that the contemporary historical conditions forced him do that. Both to upheaval the rites and to strengthen the laws are the effect of historical inertia, through which Xun Zi strengthened the function of the theory of Confucian education and transformation. From this point, we see that transforming the human nature by human activities still contains the Confucian quality of the communication between the heaven way and human way, while the his supreme lodging is still the deep, great, high and bright realm demonstrated by the doctrine of xing-qing whose religiousness is very incense.更多还原