先秦儒家情论研究

【作者】 郭振香；

【导师】 颜炳罡；

【作者基本信息】 山东大学 ， 中国哲学， 2005， 博士

【摘要】 情在先秦儒家文献中存在隐显二分,在一些典籍中,除文本中的“情”字以外,其思想内容里还蕴含着丰富的尚情意旨;在另一些著作中,“情”范畴本身即占有突出的地位。基于先秦儒学中隐情与显情共存,本文拟花开两朵,各表一枝,但以阐发显情为重。 首先,本文从文字释义学的角度,对《尚书》、《诗经》、《左传》等与儒学相关的早期文献中的“情”字作了一次粗浅的爬梳与简要的解诂,指明“情”字在这些文献中所包含的意义是极其丰富的,不仅包括事物实际内容(与“名”相对)、人之品行才质(与“貌”相对)、人之真诚无欺(与“伪”相对),还包括人之内心情感,、忠诚正直之心等多种内涵,从而指出,从字义训诂上看,相对于汉许慎将“情”释为“人之阴气有欲者”,宋王圣美训“情”为“心之美者”或许更加符合早期儒家文献的事实,而著名汉学家葛瑞汉所谓“情在先秦只是指‘情实’、‘信实’、‘情况’,很少甚至根本没有情感的意义”这一观点则不免有些武断。 其次,本文分别探讨了《论语》、郭店楚简《性自命出》篇、《孟子》、《易传》与《荀子》等先秦儒家代表性著作的情论(包括隐情和显情),或从某一著作的内容大要入手,探讨其核心的灵魂与现代话语系统下的情感之间的密切关联,或从某一著作中“情”范畴的字义辨析入手,探讨“情”之内涵、价值与先秦儒家思想之间的关系。具分有别,当逐一陈述: 关于孔子情论,该章着重考察了孔子的仁礼之学与现代语境下的情感之间的关系,通过剖析孔子所论之仁乃缘情而起,所论之礼乃以情为本,说明孔子仁礼之学带有显著的尚情特征,进而指出,因为孔子所尚之情的现实性与世俗性,使其仁礼之学相对于以往的宗教神学具有一定的进步性,使人们的情感意识由虚幻的天国转向真实的人间,为人类的现实自由提供了无限生机;因为孔子所尚之情的忠诚性与高尚性,使其仁礼之学透显出纯粹而高洁的气质,为人类生命价值的提升开辟了一条光敞的大道。 关于郭店楚简《性自命出》篇的情论,该章一方面通过对《性自命出》文本中20个“情”字的深入辨析,将《性自命出》中“情”的内涵归纳为三类:一是指性之外见(包括人们于实际生活中呈现出的喜怒哀悲的情感样式、好恶指向以及善不善的的人格特征三个层面);二是指人的内心情感,尤指礼之所据、乐之所发的人对天地、祖先以及神灵的情感;三是指真诚无伪的美好品格。另一方面通更多还原

【Abstract】 In the Confucian documents of pre-Qin, there are two kinds of"Qing. One is invisible, the other is visible. Some books contain rich meaning of upholding emotion except the words Qing in the texts; the others contain a large number of concepts of Qing. This paper will elucidate the two kinds of Qing in the pre-Qin books and records, but the visible Qing (the concepts of Qing) will be the elucidated focal points.First of all, this paper comes out superficially the words Qing in those early works related to Confucianism, including Shangshu, Shijing, Zuozhuan and etc. After a simple textual research to these concepts of Qing, the author points out that Qing’s meaning in these books is very rich, which contains the reality of things (contrary to the name), sincerity of persons (contrary to hypocrite), emotion of the mind, loyalty, honesty and etc. Xushen of the Han Dynasty explained Qing as the desire of person’s Yin energy. Wang shengmei of the Song Dynasty explained Qing as the beautiful of the mind. Ghad Hansen, who is a famous contemporary sinologist, thinks that Qing in pre-Qin has few even no connotations of emotion but only the intension of fact and reality. According to an exegetical study, the author points out that Wang shengmei had a more accurate annotation to Qing than Xushen did in keeping with the pre-Qin books and records of Confucianism. Ghad Hansen’s explanation is a minor misunderstanding.Secondly, this paper approaches " Qing" in LunYu, Xing stems from Ming (a piece of writing of bamboo slips unearthed from the Chu’s Ml grave), Mencius, Yizhuan and Xunzi. This article probes into not only the close connections between the Confucius philosophy and emotion in the modern words system, but also the relations between Qing and the philosophical thoughts of other pre-Qin Confucians. It will state chapter by chapter because Qing in every pre-Qin Confucian s’ thought is different from each other.The first chapter centers on the relation between emotion that is under modern language environments and humanity and etiquette that Confucius said. Because emotion is the origin of humanity and the kernel of etiquette which Confucius discussed, the Confucius doctrine about humanity and etiquette has notable characteristic of advocating emotion. The emotion which Confucius upheld is actual and worldly, so his doctrine was more progressive than the religious theology in the past and brought a unlimited hope for human’s actual freedom. The emotion which Confucius upheld is faithful and lofty, so his doctrine appeared pure and noble and opened up a bright and wide way for human to promote their life value.The second chapter classifies the twenty concepts of Qing in Xing stems from Ming as three types after a deep analysis. The first meaning is Xing’s show. The second is emotion in one’s heart. The third is true and sincere. The author emphasizes that "true without any swindle" is the common substance of Qing in the different contexts of Xing stems from Ming. Upholding sincerity and opposing cheating is the gist of this slips text. Such a gist exactly agrees with the spirit of Laozi in the same group of bamboo slips, which is againstfalseness and cheating. According to this agreement, the author deduces that the host of the Guodian’s Ml Grave must be fond of the sincere and simple. According to the subject of this bamboo slips, for example, human nature may be changed, enlightening by education can be performed, sincerity is pleasing, humanity and faith should be practiced and so on, this chapter illustrates that Xing stems from Ming mustn’t belong to the Tao’s and legal documents but belong to Confucian works. It may be written by Gongsunni (who is the second generation of Confucius) or his disciples.The third chapter explains that reality of the beginning is the common substance of the four words "Qing" in Mencius. This chapter puts stress on human’s Qing correlated to Xin, Xing and Cai. The author points out: "Qing" is a fundamental category constructed by Mencius when he traced human nature. In the system of Mencius doctrine, Qing indicates the state of human origin. Cai points to the whole raw material or the central part of them, which is the material of growing to virtue. Xin is the appellation of the material of virtue, which includes the mind of compassion, shame, respect and judgment. Qing is the ability or talent what the original mind appears by nature. This chapter also looks into and criticizes a much discussed issue by scholars about "Nai Ruo Qi Qing" in the Mencius. The author points out: it is the misunderstanding to Qing that results in the transposition of Xing and Qing in Mencius. At the last of this chapter, the author analyses the difference between Mencius’ Qing and Plato’s essence by philosophical comparison.After a careful analysis to the fourteen concepts of Qing in Yizhuan, the fourth chapter shows that Qing has rich meanings in Yizhuan such as the common principles of flowing and changing of the sky, the earth and the ten thousand things of creation, the particular situation of every phenomenon in the universe, one of the two forces which lead to goodness and harm, the sage’s feeling of worry, and so on. In the author’s eyes, we should pay attention to the Qing in the phrase "principle of the sky, the earth and ten thousand things of creation". This "Qing" is an important component in Yizhuan’s total system. This chapter also shows the wide annotating space which the content of Zhouyi opens up for the readers through illustrating the different explanation to the two concepts of Xingqing and Qingwei in different works about Zhouyi.The fifth chapter points out: As a separate component, Qing emerges widely in Xunzi and its meaning is very flexible. Sometimes it means frank and sincere contrary to cheating and dishonest; sometimes it means the inner essence contrary to presentation; sometimes it indicates the inner feeling contrary to outer decoration. Xunzi’s statement about human desire carries pre-Qin Confucian theory about Qing to a new stage. In Xunzi, human desire includes not only the desire accompanied with the life, but also the virtue’s decline after one obtains the benefit. Xunzi promoted that people should stick to virtue perpetually. In Xunzi’s eyes, natural desire is not good, habitual tendency is not beautiful. However, he was full of confidence in reforming natural desire and making habitual tendency beautiful. His confidence is based on his confirmation to the strength of etiquette, the ability of human intelligence and the effect of teaching. The chapter also probes into the characteristic of Xunzi’s doctrine. By comparison, the author points out: Mencius bemoans the state ofuniverse and pities the fate of mankind, but Xunzi is hopeful and forging ahead. The writers of Zhongyong and Yizhuan sang high praises for loving kindness, but Xunzi set a high valuation on rules and intelligence.Thirdly, this paper puts Qing under the general background. On one side, it discovered the difference on Qing’s theory between Confucian and Taoist by horizontal comparing. Of course, the contents of such comparison seem fewer. On the other side, it shows that Qing occurs a distinct rum which contains the reverse of Qing’s meaning, the sudden change of value location and the transition of philosophical train of thought, especially the train between Mencius and Xunzi. On Qing’s meaning, human Qing(emotion) originates from the sky. It has an unlimited vigor to mix together with the sky in the texts of Lunyu, Xing stems from Ming, Zhongyong, Mencius and Yizhuan. However, human Qing (desire and habit) hides serious dangers in the text of Xunzi. On value position, human Qing wasn’t criticized but praised when it was used as the meaning of sincere in LunYu, Xing Stems from Ming, Mencius and Yizhuan. However, it was called not good and not beautiful without reservation by Xunzi. On the train of thought, Mencius made clear to all that human nature is perfect though tracing back to the ideal reality of huaman —Qing. However, Xunzi exposed many defects of human nature through disclosing the real instincts of the life—Qing.The sudden turn of the theory of human Qing which Xunzi made not only marked a self-transformation of the train of thought in the history of pre-Qin Confucian, but also expedite the theory of Xing and Qing of Han and Tang Dynasty. For example, Dongzhongshu advanced that Xing is Yang and Qing is Yin. He posed that Qing should be controlled by Xing. For another example, HanYu insisted that Qing was dim and confused. Even the confucianists of Song and Ming Dynasty, who devoted themselves to developing the doctrine of LunYu, Mencius, ZhongYong and Yizhuan, accepted Xunzi’s judgment about human desire more or less. To a certain degree, such acceptance led to the academic inclination of praising principle and depreciating desire.In conclusion, this paper probes into the subject of Qing of pre-Qin Confucianists by both exegetical studies and philosophy reason. It deeply explores the meaning transformation and value turn of Qing among several representative works of pre-Qin Confucianism. Such exploration aims at grasping the special preposition and thought path of pre-Qin Confucianists more precisely. At the same time, this paper digs out and praises highly the key elements of Qing of Pre-Qin Confucianism, such as loving-kindness, original reality, sincerity and etc. The author wishes her efforts could not only make modern life style which has more intellectual elements and less feeling’s factors more lively, but also add a few warm colors for the world, which is becoming more and more stylize and mineralize.更多还原