儒道元典中的思想主体意态

发布时间：2018-04-21 05:27

本文选题：思想主体意态 + 恶居下流　；参考：《社会科学战线》2013年09期

【摘要】：中国儒道元典所集中表现的思想主体的精神意态,可以从"恶居下流"、"不有天下"与"内圣外王"三个基本界面上进行辨识:其一,《论语·子张第十九》所载子贡六章,将孔儒后学为夫子之道辩护的言辞,与其同样为殷纣王辩护的言辞编排在一起,并因此而提出"君子恶居下流,天下之恶皆归焉"的历史判断,显现出原始儒家代表弱势历史主体来主持历史公道的政治意态,其中蕴含着某些近代启蒙主义的精神元素;其二,道家庄子学派在《逍遥游》、《让王》等文本中着意塑造的以"尧让天下于许由"为中心的政治寓言,儒家孟子学派围绕着"传贤"还是"传子"而展开的政治讨论,涵涉政治根本原理以及儒学"思想者"关于自身历史命运的思考,并在儒道互补的意义上显现出圣贤"不有天下"的三种实践意态,除了"政治逍遥"与"股肱辅政"构成互补关系之外,孟子阐释的"孔子圣之时者"之理想人格,集中体现了改造现实的元典时代精神;其三,《庄子》关于"内圣外王之道"的原创阐释包含着一分为二的两端意向,以"帝王天子"为一端,以道家"玄圣素王"和儒家"仁圣素王"的历史契合为另一端,对后者特有之精神意态的探究,可以推进我们关于"布衣精神"的再认识。
[Abstract]:The mental and mental state of the ideological subject concentrated in the Chinese Confucian and Taoist and Taoist and Yuan canons can be identified from the three basic interfaces of "evil is inferior", "there is no world" and "the inner saint and the outside king": first, the six chapters of Zigong contained in the Analects of Confucius, Zigong, and Zigong, as contained in the Analects of Confucius and Zhanzhang. The words used by Confucius and Confucianism to defend the Master's path are arranged together with the same words used to defend Yin Zhou, and therefore the historical judgment that "a gentleman is inferior to the world and all the evil in the world is in the same place" is therefore put forward. Showing the political intention that the primitive Confucianism represented the weak historical subject to uphold historical justice, which contained some spiritual elements of modern enlightenment; second, The Taoist Zhuangzi School, in the texts of "wandering around" and "letting King", is intended to shape the political fable centered on "Yao makes the world in Xu you". The Confucian Mencius school revolves around the political discussion between "passing on the sages" or "passing on the son". It involves the fundamental principles of politics and the thinking of Confucian thinkers about their own historical fate. In the sense of mutual complementarity of Confucianism and Taoism, there are three practical states of sages "there is no world". In addition to the complementary relationship between "political pastime" and "the auxiliary politics of the share and brachium", Mencius' interpretation of the ideal personality of "Confucius at the time of sanctity" embodies the spirit of the Yuan Code era which transformed the reality. Third, Zhuangzi's original interpretation of the Tao of the Inner, Holy and Outer Kings contains the intention of dividing the two ends, with the emperor's son as one end, and the historical consonance of Taoist "Xuanshengsu King" with the Confucian "Jen Sheng Su King" as the other end. The exploration of the latter's special spirit can promote our understanding of the spirit of cloth clothing.
【作者单位】：北京语言大学首都国际文化研究基地;
【分类号】：D092;B222;B223

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