戴震道德哲学评析

【作者】 陈多旭；

【导师】 李仁群；

【作者基本信息】 安徽大学 ， 中国哲学， 2004， 硕士

【摘要】 本文所探讨的戴震的道德哲学，是传统儒家伦理学说史上的一个重要环节，它是在以中国封建社会后期政治和道德生活中的现实问题为出发点，到当时社会主流意识形态宋明理学中寻找其思想理论根源，对此展开批判的基础上建立起来的一种新伦理观。针对将理和欲即普遍道德原则和个体物质欲望对立起来并以前者压抑后者的社会成见及其后果，戴震重新思考了道德原则的产生基础、价值内涵等问题。他取消理的外在性和实体性，确立了欲对理的本原地位，并以实现、完善欲来重新规定理。这种规定突出了个体感性存在的价值，同时又展现出一种能使这一价值得到普遍实现的理想道德秩序。以智、仁为主要内容的德性论是戴震提出的实现这种道德秩序的根本途径。其中关于仁的理论在将欲作为对象的前提下继承了传统儒家理论中的情感体验方法；关于智或心知的理论则是对传统理论的重大改造，这个理论批驳了理学的天赋道德知识论，而将心理解为一种就事求理的能力，并因此倡导主体的理性自觉，以保证道德行为的至当性。戴震还以宇宙生成论取代理学的宇宙本体论作为其新伦理观的终极依据。其新伦理观体现了一种价值平等性精神，它虽然由于时代及其自身的局限而无法付诸实践，但戴震对理学的批判为当代中国道德建设之反省、借鉴传统提供了一种思路，其所关注的问题也仍是当今道德哲学需要认真思考解决的课题。更多还原

【Abstract】 Dai Zhen’s moral philosophy, the chief issue under discussion in this thesis, is a crucial part of the traditional Confucianism ethics, which centers upon the political and moral problems in the later phase of Chinese feudal society, and traces back from the mainstream ideology, the Neo-Confucianism, to find its’ theoretical sources. Based upon the criticism of these problems, Dai Zhen puts forward a new ethical theory. Given that the opposition between li (the universal moral principle) and yu (the individual material desire) and the repressing power over the later exercised by the former and it’s follow-up aftermath, Dai Zhen reconsiders the preconditions for the establishment of the moral principles and its’ intrinsic values. He evaporates the externality and objectivity of li and redefines it by realizing and perfecting yu. This kind of prescription lays stress as well upon the value of the existence of the individual and in the meanwhile shows an ideal ethical order that in which this kind of value will be accomplished universally. Dai Zhen’s theory of virtue with benevolence and wisdom as its focus is the fundamental means to realize this. Also, with regard to proposition upon benevolence, it retains the feeling experience practice of traditional Confucianism. His proposition upon wisdom or cognitive capability of the mind is a revolutionary development of the traditional Confucianism, which makes a critical review upon the doctrine of the inborn moral knowledge and comprehends the mind as the ability to seek li externally, and thus advocates the rational consciousness of the subject to ensure the correctness of the moral behavior. Moreover, Dai Zhen replaces the doctrine of cosmos creation for the doctrine of cosmos ontology as the ultimate cornerstone for his new ethical theory. His new ethical theory embodies a spirit of value equality. Though it cannot be applied to practice due to it’s time limits and the deficiency of itself, Dai Zhen’s criticism upon the Neo-Confucianism excites a lot inspiration towards the introspection of tradition in the modern Chinese ethics’ reconstruction, and the problems he pays close attention to are still the issues should be taken into consideration seriously nowadays.更多还原