【作者】 刘刚；

【导师】 王晓兴；

【作者基本信息】 兰州大学 ， 中国哲学， 2012， 硕士

【摘要】 周人提出“天命靡常”和“以德配天”的思想,与孔子的自由有很深的渊源关系。一是周人的天迥异于殷商的人格神“天”,殷商之天高高在上,主宰人间的一切事物,而人的自由无法实现,只能听天由命。而到了西周初期,此人格神天渐渐地为周人的“道德天”所代替,于是突出了人应该通过道德理性的觉解,上契天德,所以周人开出的天并不是一宗教天,而是一道德天。通过周人天人关系的互动,更明显地突出了人的道德理性的觉解和发展。另一方面,周人内心深处流淌着深深的“忧患意识”,忧患意识是人对自身所应负的责任的精神自觉。这种精神自觉源自人的敬畏心,而敬畏心则表现为对人的具体行为的一种照察,一种反省。以上思想说明了周人重视道德自由,而自由的根据内在于人的自身之中,而并非依靠任何外在的力量。没有周人的道德存在及宗教天的清除,就没有孔子的自由思想。周人的人文思想就为孔子的自由提供了思想源泉,但是周人的道德并未完全内在于人的心性之中。及至孔子则提出“仁”作为人的安身立命之本。他把天德完全纳入人的心性之中,开启了自由源于心性的原则,所以仁的提出开启了自由的内在性。与老子把道作为人的自由之根不同,孔子的自由是一内在自由,老子开出的自由是一外在自由,老子的自由是遵道而自适其性,所以老子的自由就是自然,老子自由的本质特点就是自然澄明。在老子看来,自然的就是好的。孔子的自由是通过自己的心性的反省和思考而实现的自由。孔子通过突破性自由祛除仁体的障蔽而达到仁体的自然澄明。因此,老子和孔子的自由的本质特征都是自然澄明。孔子以仁开出道德的无限境界,仁的境界唤醒人的道德自由意识,不断地提升人的道德生命力。孟子和孔子相比,他所开创的自由更为精致和深刻了。这具体表现在孟子以“思诚”契接天道,开启了心性向精致发展的道路；另一方面,孟子突出了心性的思和求以开出仁政,而且通过强调道德主体突破外在时命的限定而探得人类社会发展的一般规律,孟子提出了“五百年必有王者兴”的政治理念,这就为儒家仁政的合法性提供了客观依据,也为实现自由的普遍化开创了道路。而超越生死的自由则是一切自由的归宿,因为一切罪恶莫不导源于人的厚生畏死。超越生死的自由凸显了一切自由的根据是“仁”,没有仁就没有所谓的自由。更多还原

【Abstract】 People in Zhou Dynasty put forward the idea about the impermanence of the destiny and the concept of matching heave with virtue, which share a deep relationship in originality with the concept of freedom proposed by Confucius. On the one hand, the heaven in the eyes of the People in Zhou Dynasty is quite different from "the heaven" proposed by the people in Shang Dynasty. The heaven put forward by Zhou Dynasty is sovereign and dominates everything. People can not realize the dream of freedom but to obey the destiny. In the early time of Western Zhou Dynasty, the heaven of personality was replaced by the heaven of morality gradually; from then on,people had realized that men should conform to the heaven of morality through awareness of morality and rationality. Therefore, the heaven in the eyes of people in Zhou Dynasty is the heaven of morality rather than the heaven of religion, which highlights the awareness and the development of people’s morality and rationality through the communication between man and deity. On the other hand, people in Zhou Dynasty feel anxious inwardly, which is the spiritual awareness that people should be responsible for themselves. This awareness of spirit stems from awe, which embodies in the observation and the introspection of the man’s concrete behaviors. The ideas stated above manifest that people in Zhou Dynasty attach importance to freedom of morality, which exists in the inner heart of man rather than in the external forces. Without the heaven of morality of people in Zhou Dynasty and the extinction of the heaven of religious, there is no Confucius’concept about freedom. The humanistic ideas of people in Zhou Dynasty provide the fountain of ideas for the Confucius’concept about freedom. However, the morality of people in Zhou Dynasty doesn’t exist in the inner heart of man completely. Confucius proposes that "the generosity" is the basis of life and spirit for man. He brings the heaven of morality totally into the inwardness of man, putting forward the view that freedom originated from inwardness. Different from the Laotze’s external freedom which regards Tao as the root of the freedom, the freedom of Confucius is internal. Laotze’s freedom conforms to the order of nature. Hence the freedom of Laotze is the naturalness, and the essence of the Laotze’s freedom is naturalness and clarity. Naturalness is beneficial in Laotze’s eyes. The freedom of Confucius is a kind of freedom that can be achieved by introspection and meditation of man, while Confucius achieves the naturalness and clarity of the generosity by breaking the obstacles and dispelling the disadvantages, and therefore the essence of Confucius’freedom is naturalness and clarity, so is the freedom of Laotze. Confucius employs the generosity to endue morality with feature of infinity. The state of the generosity can awaken men’s moral and unfettered consciousness, which can improve the men’s moral vitality.Comparing with Confucius’ freedom, Mencius’s freedom is more exquisite and more profound. It embodies in that Mencius keep himself with the heaven by "loyalty", leading the development of inwardness towards delicacy. Mencius highlights the peaceful intendancy of the inwardness in order to achieve the policy of benevolence; moreover, it acquire the universal law of the social development by emphasizing that the principal part of the morality must break through the limitation of external factors. Mencius claims that there will be a prosperity every five hundred years in the history, which provide the objective evidence for the legality of the policy of benevolence proposed by the Confucian school, and it also paves the way for achieving the generalization of liberty. The freedom surpassing the life and death is the destination of all forms of freedom, because all crimes originated from men’s cowardice. The freedom surpassing the life and death manifests that generosity is the root of all forms of freedom. Without "generosity", there is no so-called moral freedom.更多还原