【作者】 晁乐红；

【导师】 姚新中； 张怀承；

【作者基本信息】 湖南师范大学 ， 伦理学， 2008， 博士

【摘要】 从追本溯源的角度,本文通过梳理中国先秦儒家中庸思想的发展过程,展现了孔子、子思、孟子和荀子这些思想家们中庸思想的理论特色,揭示出其本质区别在于对“何为中”这一问题的不同回答。在孔子那里,中庸是一个哲学范畴,是贯穿其学说的核心。究其本质,是主张从全局出发,尤其是要照察矛盾的双方或多方,既注意其对立性又不忘其统一性,避免因走极端而犯过犹不及的错误,从而全面地观察、分析、思考和解决问题。可将此概括为“全为中”;思孟学派从心性学出发,主张“诚为中”和“仁义为中”,其共同点是“德性为中”,使中庸由抽象之道降格为具体之德;荀子提出“礼法为中”,实质是以“规范为中”平衡思孟之偏,从而恢复孔子的“全为中”。亚里士多德《伦理学》中的中道观并不是对前人传统的照搬或挪用,而是以其独有的《生物学》、《心理学》和《形而上学》为基础对中道的再发明、再创造,如,生物学所证明的人乃是神兽之间的、亦神亦兽的特殊物种;再如,形而上学所揭示的连续且可分的事物都存在着居间者等等。建立在如此深厚的科学基础上的中道观必然又反映在其《政治学》中,从而使亚里士多德关于实践科学(伦理学和政治学)的学术思想以中道为主线而浑然一体,并明显地衍生出意蕴深刻的“中道精神”,它们是:中道意味着理性与欲望的契合:中道预示着德性与规范相统一;中道蕴涵着政治民主。凭借悠久的科学传统和理论思维优势,亚里士多德所建构的《伦理学》的理论框架无疑要比中国先秦儒家的更全面系统并富有逻辑性,使得该比较自然而然地以此为基础来进行。如,亚里士多德将德性划分为主要依靠习惯养成的伦理德性和主要靠思维训练而获得的理智德性两部分。通过体系庞大的伦理德性的比较,体现出诸多的共同性,如同多异少的相似之德及同异各半的相近之德;也有彼此的特殊性,如异多同少的相反之德和各自所特有的德性。但是,无论差异多么大,两家都将其视为中庸/中道之德,既看到了该德性的重要性和不可或缺性,又同时提出确保其适度、避免走向极端,在亚里士多德,其标准是“应该”;在儒家,其准则是“过犹不及”。对于这些伦理德性,儒家内部在中庸的贯彻上并非始终如一,本文通过论证几种有代表性的德性——如仁与孝、义、宽等——在后儒那里出现了与孔子中庸之道相脱离的现象,即或被夸大或被弱化,成为非中庸之德,表明中国传统文化的泛道德主义和意识形态上的思想专制的理论先河滥觞于此。在亚里士多德所谓的理智德性方面,两家各有得失。亚里士多德发扬了理智优先的古希腊传统,使其主要体现为思辨科学的理智德性——智慧——摆脱了中道的限制,成为绝对自由的至上存在,一方面奠定了西方传统文化中的为真理而真理的科学精神,另一方面也酝酿了近代西方社会因科学主义而带来的环境及生态危机;亚里士多德意义上的智慧从不存在于儒家的德性细表中虽然使中国避免了近代西方社会的上述危机,但却以科技发展逐渐落后并通过制约生产力而拖延整个社会的进步以及使人性的完善一直存在着空白区域为代价,可谓损失惨重。而这是缘于充满人文关切的儒者们于中国先秦社会坚持道德理性的绝对优先性的必然结局。中庸和中道的伦理之别必然要反映到政治学中,如,孟子在对“时中”和“权”的强调中使得一直很受孔子重视的礼遭遇到前所未有的危机,为中国传统思想史埋下了重德性轻规则的理论伏笔,至今影响着中国的社会发展和进步。而心性之学及性善论烘托下的中庸在对德治的诉求中演绎为“圣人为中”,最终导致了权威主义和政治专制,这既是儒家长期成为中国封建社会之显学的原因也是大一统的文明古国的思想家们于其时、处其世所迫不得已的选择。更多还原

【Abstract】 From the angle of probing into original,the dissertation unfolds the major thinkers’ theoretical character from Confucius to Zisi,Menzi and Xunzi before readers’ eyes by reviewing the process of development of Confucian mean prior to Qin-dynasty.It reveals that the real difference between them is in answer to the issue of "what is the standard of mean". In Confucius’ eyes,mean was either a philosophical category or the core of his doctrine.Its distinctive character was to observe,analyze, deliberate and solve problems for the whole.Be care for the two or more sides of contradictory,especially pay attention to their either opposed or united relationship to avoid on the extremes.So,we can conclude that: "the whole is the standard of Confucius’ mean." Menzi’s view was that "virtue was the standard of mean".Nevertheless,the mean’s status was lowed form law to virtue.Xunzi rose that "Li and law was the standard of mean" to balance Zisi and Menzi’s theory,and its real goal was to restore Confucius’ view that "the whole is the standard of mean".Aristotle’s view of mean in《ethics》was not only a copy of predecessors,it was a new recreation basing on his《Biology》,《Psychology》and《Metaphysics》.The support,such as human being was a special species between god and animal from his biology,or all continuous and divisible things had the middle one from his philosophy. The view of mean was naturally reflected on his《politics》and became the main clue of his practical science especially made them unity which implicated the profound mean spirit,and they were:ration was correspond to appetite;virtue and norm were unity;politics needed democracy.Relying on an age-old traditional of science and theoretical thinking, undeniably,comparing with Confucianism,Aristotle’s theoretical frame is more systematic and logic,so the comparison between them should be on the way naturally according with Aristotle’s frame.For example,he divided virtue into two kinds:ethical virtue and intellectual virtue,the former one came from life habit and the latter one from thought practice. They had so many commons,such as the identical virtues with more common than difference,or the resembled virtues with half common and half difference.We can also find their specificities,such as opposite virtue with more differences than common and their respective unique ethical virtues.However,all above ethical virtues,no matter how different they were,Aristotle and Confucian saw them virtues of mean. They thought the virtues were important but must be moderate to avoid extremes,and the norm was "should" for Aristotle but "going too far is as bad as not going far enough" for Confucius.Different views of mean emerged inside Confucianism about these virtues of social life,many of them—such as "Xiao","Ren","Yi" and "tolerance",etc.—were separated from mean in thinkers after Confucius prior to Qin-dynasty.All above virtues were exaggerated or weakened and became virtues of non-mean,then moralism and thinking dictatorialness of theories in Chinese traditional culture were born.On intellectual virtues which so-called by Aristotle,both sides had either gains or loss.Aristotle’s intellectual virtue—wisdom——which essence was contemplation went out the limit of mean and dominated all else to sustain the Greece tradition of intellectualism.Consequently,one side,scientific spirit of seeking truth for truth in western traditional culture was found;and another side,environmental and ecological crisis rooted in scienceism in western modern society broke out.But the intellectual virtue has never been in Confucianism,and it had brought heavy loss although made China to avoid above crises.First,backward productive power came from developing slowly gradually of science and technique had delayed progress of Chinese whole society;second, perfection of human nature had always having blind area.The main cause of above phenomenon was that the humane Confucians persisted moralism in Chinese society prior to Qin-dynasty.The differences should be reflected on politics,such as Mengzi ignored the importance of law which was much valued in Confucius,and founded the foreshadow of thinking highly of virtue but looking down on regular in Chinese thinking history which had been affecting Chinese society until now.The mean which emphasized the virtue under the theory about good nature of human being should inevitably reduce the end—the "sage is the standard of mean".This was either the cause of why Confucianism had been advocated by government in Chinese feudal society or alternative which these Confucians acted against their will in the country with big and united tradition.更多还原