【作者】 董祥勇；

【导师】 杨国荣；

【作者基本信息】 华东师范大学 ， 中国哲学， 2009， 博士

【摘要】 在先秦哲学史上,作为孔子之后对儒学发展有着突出贡献的哲学家,孟子在依持儒家基本精神的基础上,为儒学注入了全新的活力,使之在理论上取得了诸多突破。在孟子继承与发展儒学的努力中,“中道”乃是他的思维进路和基本方法,更是儒学本旨下的价值理想;而作为哲学观念,“中道”则是孟子哲学理论的重要内容,也渗透于其中的所有环节和领域。作为“中庸”的具体形态,“中道”的内涵无疑与之具有一定的共性,但是,独特的历史境遇及其个人的理论风格,又决定了孟子视域内的“中道”有其特质。“中道”的意义,主要涵盖以下诸方面:以“中”、“时”等为其核心内容,以经和权的关系为总则,以合宜、适度为形式追求,以合乎德性之道为根本旨归。“中道”意义的这些构成性内容,在赋予它以具体性和丰富性的同时,也使之获得了浓郁的本体意味。性善是孟子哲学中较具特色的主张,也是“中道”的基本依据。为他所力主的性善,固然充满着浓郁的先天既成色彩,但却并没有排斥其后天生成性,相反,“扩而充之”——尤其是内向的“思诚”,亦是性善的重要维度,是“中道”视野中性善的本有意向。作为“四端”之一的“是非之心”,是智的根本内容,而智则是其展现形态,它是认识论上的,更是价值论上的,两方面内含于德性,并展开于德行,对知、意、情的统一具有重要意义,毋宁说,是否智,是能否“中道”而行的内在机制。“礼”是性善论的重要内容,在以“中道”为诉求的哲学架构下,礼作为仁义的载体,背后所挺立的,乃是德性与其价值,而若是从其形式言之,那么,礼及其存在又具有相对性,所以,孟子有较为明显的纳礼于“权”的倾向。与心性哲学的德性至上色彩相关联,孟子就德行的主张,也是以德性为其旨的,但“中道”精神在德行层面的铺展,又使之相应地更为复杂,这些相对集中于几对价值关系中。行为主体是德行的首要前提,基于君子与圣人无异的立场,孟子对圣凡关系进行了考察,尤其是主张正视“狂”和“狷”,认为可以经由价值的塑造,使两者趋近于“中道”。至于德行中的义利关系,义首先被视为重要的道德因素,故此,必须禁绝以逐利为出发点或目的,然而,面对现实的利(功),孟子又并未全然否认,而是要求在恪守义的前提下,相对地顾及利,从中也闪耀着“中道”的影子。己与群的关系,涉及德行如何展开的问题,孟子也力图于其中贯彻“中道”理念,从利的层面而言,群利更多地体现了义的维度的意义,因而个体应服从于群,自德性的层面而言,德性自我可以通过对他者的熏染,铸就相对普遍的群之德,而后者又进而成为新的个体之德的内容。至于“中道”在社会发展层面的推展和目标,显然是集中于王道的。民是政治实践的焦点,也是王道的现实力量之源,有见于民及其作用,孟子将其义利关系上的立场,展开于民之生存和发展的问题上,重视德性教化对民之“恒心”的必要性,但又正视利对民的重要意义。君臣关系的处理,也是王道的重要环节,在“中道”精神下,孟子坦承君臣在“位”上的高下,但他却有着相当的以德定“位”的倾向,使君臣之间多了几分复杂性。王道的主体,则是富有道德的王,即内圣是王的德性本质,所以,尊王贱霸是孟子的根本立场,然而,他又并未绝然否定霸及其意义,而是力求沟通王霸,实现霸向王的上达,这也成了“中道”的有力注脚。仁义乃孟子哲学的德性之本,也是“中道”的德性支点,自其道德实质而言,“中道”与仁义是二而一的。具体来说,仁和义源自于天道,是本就内在于人的,不过,它们又是在人的道德践履中,彰显自身及其价值的。天人之际的互动与协调,也是“中道”的首要原则和终极目标,天人合一是孟子哲学的总旨,天与人之间的互动蕴含并展现着“中道”,同时,更是后者进一步展开的本体论前提和判断准则。“和”也是“中道”的重要内容和目标,体现了对不同性质的“端”的统一性的追求,然而,“中道”意义上的“和”,并不是纯粹形式层面的,而是有道德的刚性品格作支撑的。缺乏刚性内质的“和”,实际上就是“乡愿”,与“中道”有本质的差异,揭露并批判“乡愿”的最佳途径,便是如孟子所说的“反经”。无视这一点,将易陷入认识上的误区,而“中庸”(“中道”)曾经的历史命运,也作出了相应的佐证。更多还原

【Abstract】 In the development of philosophy of Pre-Qin(Xian Qin,先秦),Mencius (Mengzi,孟子)who was a philosopher had outstanding contributions to Confucianism after Confucius(Kongzi,孔子),brought all-new vitality to Confucianism and made a lot of breakthroughs in the theory,of course,on the basis of the fundamental spirit of Confucianism.In the efforts of succeeding and developing Confucianism,‘Middle Way’(Zhongdao,中道) is his way of thinking and basic method,and also the ideal of value in the spirit of Confucianism.As a philosophical concept,‘Middle Way’is an important part of Mencius’ philosophy,which is full of all links and areas of his theory.As a specific form of‘Golden Mean’(Zhongyong,中庸),there’s no doubt that the meaning of‘Middle Way’is similar with it.But‘Middle Way’has its own characteristics,which is influenced by the special historical situation and Mencius’s personal theoretical style.It can be said that the meaning of‘Middle Way’mainly includes the followings:its core content is‘Mean’(Zhong,中)and‘Timely’(Shi,时),and its general principle is the relationship between standard rules and their weighing (Jingquan,经权),to be appropriate and moderate is its pursuit in the form,and its foremost aim is to be in line with the virtue.These elements, which are required parts of the meaning of‘Middle Way’,make it filled with specificity and richness,and also received the meaning of ontology.Goodness of humanity(Xingshan,性善),which is one of the distinctive claims of Mencius’ philosophy,is the foundation of‘Middle Way’.In Mencius’ opinion,it first means that humanity is innate,but meanwhile it’s extrinsic.‘To develop the four germs’(Kuoerchongzhi,扩而充之), especially‘to reflect upon the innate true’(Sicheng,思诚),is also an indispensable dimension of the goodness of humanity in the view of‘Middle Way’.‘The heart of right and wrong’(Shifeizhixin,是非之心) which is one of the‘four germs’(Siduan,四端),is the basic part of wisdom (Zhi,智),and belongs to both the areas of epistemology and theory of value.These two parts above which contained in virtue and carried out in moral behavior are very important for the unification of reason,emotion and will.In a word,wisdom is the inner cause of‘Middle way’.‘Rites’is also an important part of the theory of goodness of humanity.In the philosophical framework of‘Middle Way’,rites are vectors of benevolence and righteousness(Renyi,仁义),they must be based on virtue and its value. But,rites are relative,especially for their forms,so Mencius tends to regard them as the elements could be changed.Associated with the characteristics of philosophy of mental-nature, Mencius’claim about moral behavior also focuses on virtue.But because of the idea of‘Middle Way’,the claim becomes more complicated,which displays in the relationships between several pairs of different value.As we know,subjects are the foremost premise for moral behavior.In Mencius’ opinion,there’s no difference between saints(Shengren,圣人)and gentlemen(Junzi,君子).And then he studies the relationship of saints and ordinary people(Fanren,凡人).His conclusion is that we should face the existence of the wild(Kuang,狂)and the squeamish(Juan,狷),but they could approach‘Middle Way’in the process shaped by value.Regard to the relationship between righteousness and interest(Li,利),firstly Mencius thinks righteousness as one of important moral factors,therefore,we could not see profit as the starting point or purpose of the behavior.Secondly, profit can’t be banned completely in reality for its necessity,so he takes profit into account relatively,but the point he emphasizes is that righteousness is more important.In the theory of Mencius’ philosophy,the relationship between individual(Ji,己)and group(Qun,群)also displays the meaning of‘Middle Way’.In the perspective of profit,the group has closer relation with righteousness,so the individual should subject to the group relatively.And in the perspective of virtue,moral individuals could bring about universal virtue of group through the impact on others,and the latter would further become the parts of the virtue of individuals.The goal of‘Middle Way’in the development of society is the kingly way(Wangdao,王道).People are the focus of political practice and source of the power of reality,so Mencius pays much attention on the development of people.In his view,moral education is a critical factor for the forming of people’s moral perseverance(Hengxin,恒心),but interest is also necessary for people.For the kingly way,it’s important to deal with the relation between the monarch and his subject(Junchen,君臣).In the spirit of ‘Middle Way’,however,Mencius is aware of the inequality between the monarch and his subject,he believes that status(Wei,位)is decided to virtue.The subject of the kingly way is the kings whose heart filled with virtue,therefore,to respect the kingly way and depreciate hegemony is his fundamental point.In the other hand,according to‘Middle Way’,Mencius doesn’t deny the hegemons completely.On the contrary,he tries to make them become the kings whose heart filled with virtue.Benevolence and righteousness is the essence of Mencius’ philosophy, and also the moral fulcrum of‘Middle Way’,in this way,we can say that‘Middle Way’is equivalent to the former.For man,benevolence and righteousness is innate,but the two also accomplishes its meaning and value through moral behavior.The primary principle and ultimate goal of‘Middle Way’is the interaction and coordination of heaven and human(Tianren,天人).The unity of heaven and human is the keynote of Mencius’ philosophy,and also the ontological premise of‘Middle Way’. His philosophical ideal is to carry out‘Middle Way’in the process of unity.‘Harmony’(He,和)is also very important for‘Middle Way’,it means the pursuit for the unity of different points.Virtue is the rigid core of‘harmony’,however,its unity in form is also necessary.If there’s no virtue in‘harmony’,it just is‘will of villages’(Xiangyuan,乡愿)which is different from‘Middle Way’completely.And the best way to criticize and avoid‘will of villages’is to‘return standard rules(Fanjing,反经)which said by Mencius.If the difference between them was ignored,the misunderstanding will come,which has been testified by the history of development of‘Golden Mean’(or‘Middle Way’).更多还原