【作者】 修建军；

【导师】 傅永聚；

【作者基本信息】 曲阜师范大学 ， 专门史， 2013， 博士

【摘要】 现代化的实现，首先是人自身的现代化。和谐社会的建构，首先必须以人自身的和谐为根本。鉴于改革开放可能以及已经显现出来的负面影响，尤其是信仰失范、道德失衡的现象，我国改革开放的总设计师邓小平，反复强调要坚持两手抓、两手都要硬，认为如果不加强精神文明的建设，物质文明的建设就会受到影响，现代化的建设就要多走弯路，因此必须全面提高中华民族的文化素质和道德理想素质。江泽民也强调，现代化的精神文明建设，既要继承和发扬民族文化的优秀传统，又要充分体现社会主义的时代精神。二十世纪九十年代以来,人们开始更多的关注和反思与现代化建设相伴而生的一系列的社会问题,大家普遍感到最为严峻的问题是:人类在财富与人生价值的抉择面前,将何去何从。一个显而易见的事实是,现代化建设的进行,对于中国社会长期以来所形成的生产以及生活方式等等方面都产生了巨大的震动。中国社会的转型，直接造成了人们文化观、价值观以及心理上的种种不稳定。具体说来，改革开放的三十年间，中国在取得了举世瞩目的经济与科技成就的同时，出现了不少甚至可以说是严重的社会问题。如道德冷漠、诚信缺失、坑蒙拐骗、贪污腐败、部分人的精神空虚等等。因而有所谓的“现代化悖论”的问题。围绕着这样的困惑，人们开始关注寻找精神家园，寻找方舟的情结空前高涨。所以有改革开放以后的持续的“文化热”与“儒学热”。学者们不约而同地把国人中严重存在的文化错位和心态失衡，与中华民族的命运的思考紧密联系起来。因为现代化的建设所需要的，首先是一个稳定的社会环境、文化环境和心理环境。从结果上看，现代化的社会，也应当是一个高度稳定与高度和谐的社会。但恰恰是在这个剧烈变化的过程，客观上也正在生成着种种的不和谐与不稳定。那么，在现代化建设的过程中，如何协调现代人与人、人与自然、人与社会以及人自我身心的冲突，建立一种道德的、审美的、和谐融合的关系，优化人的安身立命的大环境，则是学术界有识之士瞩目的焦点。以胡锦涛为总书记的党中央，着眼于全面建设现代化的小康社会的宏伟目标，在2004——2005年之交，提出了构建社会主义和谐社会的重要战略举措。这一方面说明，中国社会所存在的不和谐的严重事实已经被广泛关注；另一方面，也是对传统和谐思想在新时期、新环境下的一种继承。学术界围绕这一话题，展开了热烈的研究和认真的探讨。学者们都从不同的角度，对中国传统的和谐思想进行了理路阐发，以寻求传统理论与现代思想、文化建设、精神建设的契合点，同时为精神家园的建设，提供一种理论借鉴与参考。通过总结分析学术界关于中国传统和谐思想研究的有关成果，发现：⑴尽管对“心”的涵义尚有争议，但大致都围绕着“心”之德性、情感、意志等的意义予以运用；⑵对于人的心灵和谐普遍予以关注，认识到了心灵和谐与社会和谐的密切关系；⑶所有的研究，都停留在一般性意义的论述上，至于“和心”的内涵、如何“和心”、“和心”为什么是和谐社会的逻辑起点？儒家的“和心”思想存在怎样的理论缺陷等问题，似乎没有引起学术界的足够重视。因此,在一定意义上可以说，本课题所进行的“儒家‘和心’思想研究”，具有创新性。本课题的研究，主要采取的是文献资料法。即按照时代的顺序，选取其中儒家主要的代表人物的经典文献予以诠释，进行综合分析，从而总结其“和心”思想的主要内容及方法。并在此基础上进一步回答我们所提出的“为什么”的问题。本课题的《上编》部分，主要论述了“儒家‘和心’思想的内涵及发展历程”，总结出儒家的“和心”思想的主要特点及内涵包括：⑴明显的时代特征。从儒学发展史的角度来看，正如通常人们所认识到的那样，古今中外历史上，没有任何一种思想文化的存在与发展像儒学一样，与时代的发展如此紧密地息息相关。儒家“和心”思想的发展，也明显体现了这一特征；⑵、主体性思维的彰显。儒家“和心”思想最为典型地体现了中国传统哲学的主体思维特征。孔子追求“从心所欲不逾矩”的境界，创立了“一以贯之”的仁学心灵哲学体系。此后，在儒家的“和心”思想发展历程中，都沿着主体性思维的路向发展；⑶德性与规范的统一。德性之“仁”与规范之“仁”，在孔子的“和心”思想中是统一过程而不可分割的两个方面。后世儒家或以人性论为基础，或从天理的角度，充分论证了这一点。孟子的统一于心性，程朱的统一于“理”，陆王的统一于“心”，都表明了儒家“和心”思想体系中的德性与规范的统一；⑷情感与境界的统一。情感无论基于何等层面，都是一种不以人的意志为转移的客观存在。而其“合理”的存在，即是“中”、“和”，即是得当、适度，无过无不及。情感恰到好处，即是“和心”。本课题的《下编》部分，主要是围绕着“儒家的、‘和心’思想的价值向度”进行分析，其中包括“人格向度”、“人和向度”、“天人向度”、“治世向度”、“和平向度”五方面内容进行研究，明确指出了儒家“和心”思想中，所蕴含的和谐社会的“向度价值”及其现代意义。通过研究，得出如下结论：⑴儒家“和心”思想，无论是从情感意义上，还是德性的意义上来讲，始终都是围绕一个中心：那就是可以涵纳儒家诸德之“仁”。于是，本文关于儒家“和心”思想的研究，也是研究儒家“仁学”的一个新视角。可以说，儒家的“和心”，即是“贵仁之心”。⑵心灵与世界相联系正是靠一种意向性。儒家“和心”思想与和谐社会之向度的研究表明，和谐社会有其内在的合理性。儒家“和心”思想研究表明，“和心”思想与社会和谐是一个辩证统一的关系，两者是相互联系、相互作用，亦即是相辅相成的。⑶儒家“和心”思想的向度分析，只是表明一种应然性而不是实然性以及必然性。之所以会发生许多的道德行为与道德意识的不一致性的问题，恰恰说明了儒家的“和心”思想存在着不可避免的理论缺陷。儒家“和心”思想的理论缺陷表现在：第一，与佛教、基督教等宗教教义相比，儒家的“和心”思想，似缺失让人“警戒怵惕”的内容。在某种意义上可以说，宗教使人心存敬畏。而儒家的“和心”思想，则完全是靠一种道德自觉。显然，道德自觉又并非人人可以做到；第二，儒家的“和心”思想中，由于过分自信于人的道德自觉，因而对于人心之外的强制干预，如“法”的强调，明显不足。在儒家“和心”思想的发展历程中，基本上显示了“法”的缺位，这也是儒家“和心”思想的一种片面性。儒家“和心”思想，尽管带有一定程度的“迂远而阔于事情”的偏颇，但从总体而言，亦可谓“瑕不掩瑜”。儒家毕竟抓住了世间最为宝贵的因素——人心，并且已经积淀为中华民族的深层文化心理，这是对中华文化的最为巨大的贡献。更多还原

【Abstract】 The realization of modernization, first and foremost, is the modernization of humanthemselves. And also, the construction of harmonious society has to fundamentally start withthe harmony of human themselves. Considering the negative effects of the reform andopening-up policies which had already showed or possibly existed, especially the anomie ofbelief and morality, Deng Xiaoping repeatedly emphasized the importance of giving equalemphasis to material advancement and ethical progress. Material progress will suffer delaysand setbacks unless we promote cultural and ethical progress as well. Therefore, it isnecessary to improve the cultural awareness and moral accomplishments of the whole public.Jiang Zemin stressed that the construction of ethical modernization need to inherit and carryforward the valuable traditions of Chinese culture, and fully reflecting the socialist spirit ofthe times. Since1990s, people concerned more about a series of social problems accompaniedby modernization. It is generally agreed that people’s choice between material wealth andpersonal value is indeed the most severe issue. Obviously, the truth is about how constructions of modernization profoundly change the long-established form of production and life in China.The social transition in China directly led to the imbalance of cultural outlook, social valuesand individual mind. In particular, significant progresses have been achieved in economic andscientific fields since the execution of reform and opening-up policies; meanwhile, there aroseseveral serious social problems, such as moral apathy, honesty absence, corruption andemotional emptiness of some people. Centering on such confusions,“ark complex”, people’sneed of finding their spiritual homeland, has been increasingly arisen. This can explain theemergence of every “Cultural Upsurge” and “Confucianism Craze” after the reform andopening-up. Scholars spontaneously associate the spiritual imbalance and cultural dislocationnowadays with the consideration of destiny of Chinese nation, because modern constructionsprimarily require a stable environment of society, culture and spirit. From what can bedetermined, a modern society should be a highly stable and comprehensively harmonioussociety, but it is exactly the process of radical changes generate all kinds of disharmonies andinstabilities. So, during the construction of modernization, enlightened people from academiafocalize on how to coordinate the conflict between human and nature, human and society andinside human themselves. This consideration aims at building a moral, aesthetic andharmonious relationship, as well as optimizing the general environment for human’s existenceand development. Hu Jintao, as the General Secretary of CPC Central Committee, attached importance to the great goal of building a well-off society in an all-round way, and thendemonstrated the strategic measure of constructing a harmonious society from2004to2005.On one hand, it proves that the social disharmony in China has already been widely concerned;on the other hand, it means inheriting the traditional thoughts of harmony in modernenvironment. There are many heated discussions and serious researches about this topic inacademia. Scholars elucidated the logic line of traditional thoughts of harmony, in order toseek the meeting point for traditional theory and modern construction of culture, ideology andspirit; meanwhile, providing a theoretical reference for constructing spiritual homeland.Through analyzing and summarizing research achievements of traditional thoughts ofharmony, the main discoveries are as follows.(1)Although there are several disputes on the connotation of “mind”, most applicationsare about the meaning of virtue, emotion and will.(2) Giving general concerns on spiritual harmony of human, and recognizing the affinitybetween social harmony and mental balance.(3)All researches are restricted to general discussion of meaning, neglecting theintension, the method and theoretical weakness of “Harmonious Mind”. Moreover, academiadid not provide enough attention to the reason why “Harmonious Mind” is considered as thelogical starting-point of social harmony. Therefore, in a sense, this research about “Harmonious Mind” based on Confucian thoughtshas innovative significance.The major approach of this research is literature study, namely, interpreting classicaldocuments of main representatives of Confucianism according to chronological order, as wellas making comprehensive analysis. Then answering the question in previous paragraph basedon summarizing the meaning and methods of “Harmonious Mind”.Book1of this research mainly covers about the ideological connotation anddevelopment process of “Harmonious Mind” in the context of Confucianism, outlining itsessence and characteristics.(1)Obvious features of the age. From the angle of Confucian phylogeny, just as peopleperceived, there existed no other ideological culture share the same close relationship with thetime’s pace of development as Confucianism. The Confucian thoughts on “HarmoniousMind” also reflect such feature.(2)Showing the subject thinking. Confucian thoughts on “Harmonious Mind” typicallyreflect the subjective thinking of traditional philosophy in China. Confucius pursued the stateof “following my heart’s desire, without transgressing what is right”, created the“Benevolence” system of philosophy of mind that “one principle runs through it all”.(3)The unification of morality and standard. The benevolence in morality and standardare two inseparable aspects of Confucian thoughts on spiritual balance. Later Confucian scholars adequately proved this point based on theory of human nature, or in the view ofnature justice. Mencius’“unified by inwardness”, neo-Confucianism’s “unified by principles”and Lu Jiuyuan and Wang Yangming’s “unified by mind” are all expressions of the unificationof morality and standard in Confucian system of mental balance.(4)The unification of emotion and state. Emotion, on whatever level it based,objectively exists independent of human consciousness. And this reasonable existence isexactly “Zhong” and “He”, which means appropriate actions and moderation, withoutoverdone or undone. Appropriate emotion is precisely the interpretation of spiritual harmony.Book2mainly focuses on the value orientation of “Harmonious Mind”, including“personality orientation”,“harmony orientation”,“human-nature orientation”,“governingorientation” and “peace orientation”. These chapters explicitly point out the dimensionalvalue of harmonious society and its modern meaning that Confucian thoughts on“Harmonious Mind” implied.Following conclusions are arrived through research:(1)Confucian theories of “Harmonious Mind”, in emotional sense or moral sense, onlyhave one core---the benevolence which can cover all virtues in Confucianism. Thus, theresearch of “Harmonious Mind” in this paper studies Confucian benevolence from a newperspective.“Harmonious Mind”, as it were, is the worship of benevolence.(2) The connection between internal spirit and external world depends on intentionality.Researches on “Harmonious Mind” and orientations of harmonious society show that social harmony has its inner reasonableness. Spiritual harmony and harmonious society are adialectical unity, which supplement each other and interact on each other.(3)The orientational analysis of Confucian theories of “Harmonious Mind” only shows“ought-to-be” instead of inevitability and possibility. Inevitable weaknesses of Confuciantheories on “Harmonious Mind” can explain the reason why there are so many discordsbetween moral awareness and actions. Theoretical weaknesses of “Harmonious Mind” arereflected in the following: First of all, compared with the religious doctrine of Buddhism andChristianity,“Harmonious Mind” thoughts are lack of fearful and sorrowful contents. In asense, people are awed by religions; whereas, Confucian thoughts on spiritual harmony totallyrely on moral consciousness. Obviously, morality cannot be achieved by everyone in thesociety. Secondly,“Harmonious Mind” theories seldom emphasize the obligatory intervene asa result of the overconfidence of moral consciousness. In the development process, thedeficiency of law reveals its one-sidedness of “Harmonious Mind”.Although Confucian thoughts on “Harmonious Mind” are impracticable and inapplicablein a way, generally speaking, the defects cannot obscure the virtues. After all, Confucianismgrasped the most valuable factor in the universe---human mind, and has already becomeprofound culture psychology of Chinese nation. This is the greatest contribution to Chineseculture.更多还原