论儒家思想的保护性内征

【作者】 赵静；

【导师】 周海生；

【作者基本信息】 曲阜师范大学 ， 专门史， 2015， 硕士

【摘要】 先秦儒家早期文献中多出现“保”字。“保”的最初字意是“负子于背”,而在《诗经》《尚书》等儒家文献中“保”字由最初大人对小儿的襁负之意,延伸为上天对人、君主对民众的保护和化育。这说明儒家思想在起源时即具有一种对人、对民众的保护性意识。“保”字字形呈背负状,“安”字字形呈覆盖状。儒家思想的仁道也基于对人性及生命的承载和覆育,具有保护性的内在特点。儒家的核心思想“仁”中包涵对民众、生灵的保护之意。殷周之际,人文精神跃升,人君受命于天不再依靠祖先神的庇佑,而是依靠自身的德行。人君要遵从天命,以“怀保小民”来维系自身的统治。“保民”是西周德治的重要内容。孔子的思想“仁”继承了西周的“德”意识。孔子提出“修己以安人”、“博施济众”的观念,认为圣王和君子应该保民蕃息生养,如此才能称得上“仁”。孟子继承发扬了“保民”观念,提出“保民而王”的仁政思想。孟子的“性善论”与荀子的“天人观”则确立了人性的仁善与贵重。孟子认为人皆有恻隐之心,恻隐之心乃人性之善端,扩大善端求其放心可以成仁。荀子“明于天人之分”,提出“制天命而用之”,其“君子敬其在己者,而不慕其在天者”的思想,确立了人之可贵处,可与天地同立。同时,儒家思想在发展过程中不断将天地之生意汇入“仁”中,以仁兼生,涵摄了仁者和天道对天地万物的化育。《易传》中“天地之大德曰生”“元者,善之长也”的观念初步以仁统生。董仲舒将天地生意与仁爱相联系。宋代儒家则更明确地以生意释仁,既构建了生生不息的天道,又表示了仁者民胞物与的成物之心。儒家思想的保护性是一种背负、承载、安护、覆育的特性,在天、君、人三个层面中各有体现:在天,则化育万物;在君主、圣人,则保民安民;在人,则内化为性善性贵之说,使人性有所安有所立。其中儒家思想性善性贵的理论使人性有所安立,具有十分重要的价值和意义。儒家思想中的性善说使人性有所安,性贵论使人性有所立。儒家的这种思想从不将人生视为罪业或苦业,这种保护性护持了人的思想和行为,承诺了人具有向善的本能和为人的希望。儒家思想的这种保护性内征构成了儒家人文教化的基石。儒家思想存有人文主义精神,凡所有创造与超越皆求诸于人类自身,这种自本自根的思想有赖于儒家对性善和性贵的肯定,近现代学者也多为重视此人文精神。而且儒家的保护性内征具有充满生命情谊的人文理性,而非逻辑理性,这对建设现代人的心灵家园也具有十分重要的意义。更多还原

【Abstract】 Pre-Qin Confucian Literature abounds with the word “bao” which appearance is an adult bears a child. The “bao” can be explained as the meaning of bring-up and protect. In the text of “the book of songs” and “Shangshu”(“the book of history”), the “bao” had the extended meaning which means the Tian(heaven) bring up and protect the people and the monarch bring up and protect the commons. The “bao” is the original gene of the Confucianism. The Confucianism still has the character of protectiveness with a long period development.The “ren”(benevolence), the core idea of Confucianism, has the meaning of protection to the commons and creatures. In the Yin and Zhou Dynasty, the humanities spirit jumped. The monarch had his domination depends on his moral conduct rather than the ancestor’s blessing. The monarch obeyed the Fatality to bring up and protect his people and regarded them as his children. Only in this way can the monarch maintain his domination. Bringing up and protect the commons was the important substance of “de”(morality). The Confucius proposed cultivating personal morality to bring up and protect the commons and the behavior of bringing up and protecting them were the supreme morality. Mencius followed Confucius’ s idea and proposed “protecting the commons”. Mencius proposed the theory of good nature. Tsunzi proposed understanding the distinction between the heaven and the human being. The theory of good nature can protect the human nature. The distinction between heaven and human being endows the honor of human nature.The protectiveness of Confucianism embodies in three aspects. As to the heaven, it springs up the creatures. As to the monarch and gentlemen, they bears the commons and the human beings. As to the human beings, it establishes the moral goodness and endows the honor to the human nature.更多还原