【作者】 马永峰；

【导师】 陈高华；

【作者基本信息】 大连理工大学 ， 哲学， 2025， 硕士

【摘要】 “家国同构”理论随着儒家伦理政治思想的发展而产生,其理论存在的问题可以追溯到汉制家国理论的改造、秦制礼治的式微和周制宗法制的内部矛盾,表现为“私”“公”领域的错置。这种错置是由于“门内之治”的私人领域被“门外之治”的公共领域挤压,产生于亲统与尊统的错位,即源于“亲亲”的“尊尊”反过来统摄“亲亲”,导致“亲亲”丧失了伦理双向性和儒家思想源头的地位。还原到自我与他者的微观层面,将自我和他者彻底对立起来的二分架构导致了“亲亲”的单向化。要正确理解“家国同构”,需要现象学方法来消解自我和他者的二分架构,恢复“亲亲”的双向性和源头地位。“家国同构”以“亲亲”为源头,其生成逻辑体现了“家国同构”作为儒家思想的“生”之精神。现象学也关注着“亲亲”源头并契合着儒家的“生”之精神,所以可以承担解释“家国同构”理论的任务。“亲亲”是介乎于自我和他者之间的,对应着现象学中的“中立体验流”,这种现象学领会可以消解自我和他者的二分架构,恢复“亲亲”的双向性和源头地位,进而消除“家国同构”的问题。以“亲亲”为源头起点,按照儒家既有的“亲亲而仁民爱物”的“生”之逻辑,可以理清一条从“亲亲”到“家国同构”的解释路径。儒家的“孝”与“忠”本质上还是对自我和他者之间关系的体认,都是以“亲亲”为源头的,所以“孝”与“忠”是一体的。儒家的伦理思想以亲子关系之“孝”为核心,儒家政治思想以君臣关系之“忠”为核心,“孝忠一体”敞开了儒家伦理与政治一体的思想格局。儒家思想中“家”与“国”分别浸润在伦理与政治的境域里,伦理与政治一体促成了儒家“家国同构”体系。至此,现象学给出了“亲亲”到“家国同构”的全新解释。更多还原

【Abstract】 The theoretical issues in Confucian Family-Country Isomorphism emerged through the evolution of its ethical-political thought,traceable to three historical sources:the Han system’s reconstruction of the family-country paradigm,the decline of ritual governance under the Qin system,and internal contradictions within the Zhou patriarchal clan system.These issues manifest as a misplacement of the private and public domains—specifically,the encroachment of extrafamilial governance upon domestic governance,rooted in the dislocation between Qin-tong and Zun-tong.This dislocation occurs because Zun-zun,originally derived from Qin-qin,subjugates Qin-qin itself,stripping it of ethical bidirectionality and its primordial status as the source of Confucianism.At the micro-level of self-other relations,the rigid dual structure dichotomizing the self and the other reduces Qin-qin to unidirectionality.Correctly understanding Family-Country Isomorphism requires a phenomenological method to dissolve this dual structure,thereby restoring Qin-qin’s bidirectionality and foundational role.Family-Country Isomorphism takes Qin-qin as its generative origin,a logic embodying Confucianism’s vital spirit of life.Phenomenology,by centering on Qin-qin’s primordiality and resonating with this vital spirit,provides a methodological framework to interpret the theory.Qin-qin,mediating between the self and the other,corresponds to einen indifferenten Strom des Erlebens in phenomenology.Such phenomenological insight deconstructs the self-other dual structure,revitalizes Qin-qin’s reciprocity and originary significance,and resolves the theoretical flaws in Family-Country Isomorphism.Grounding the analysis in Qin-qin and following the Confucian logic of extending kinship love to benevolence for all,a coherent interpretive path unfolds from Qin-qin to Family-Country Isomorphism.Confucian filial piety and loyalty fundamentally represent cognitions of the self-other relationship,both originating from Qin-qin.Thus,filial piety and loyalty are intrinsically unified.Confucian ethics centers on filial piety in parent-child relations,while its political philosophy prioritizes loyalty in ruler-subject relations.The filial-piety-loyalty unity unveils Confucianism’s integrated ethical-political framework.The family,embedded within the ethical horizon,and the country,situated in the political horizon,jointly constitute Family-Country Isomorphism through their intrinsic unity.Phenomenology thereby presents a new interpretation tracing the continuum from Qin-qin to Family-Country Isomorphism.更多还原