“全球伦理”何以可能？——《全球伦理宣言》若干问题与儒家伦理学

儒家伦理学可为"全球伦理"的基本理念提出一种儒学的辩护,同时也对其学理缺陷提出一种儒学的批评。伦理学在观念层级关系上有一个基本区分"伦理原则→伦理规范",儒家谓之"义→礼",其中"礼"(规范)是可以损益的,而"义"(原则)才是普适的。"全球伦理"没有作出这种区分,其仅仅着眼于规范的选择,而缺乏原则的基础。金规则"己所不欲,勿施于人"并不是原则,而是适应当下的全球化的生活方式的一种规范选择,因此,一方面,它并不是绝对的,但另一方面,它也是当今时代所需要的。为寻求一种普适的伦理原则,经验论和先验论的方法都有问题。儒家伦理学的"仁→义→礼"结构、即"仁爱精神→正义原则→社会规范"结构,提供了解决这个问题的借鉴。其中"义"指两条基本原则:正当性原则,要求社会规范的建构超越差等之爱、追求一体之仁;适宜性原则,要求社会规范的建构适合特定生活方式的条件。

How ‘Global Ethic’ Is Possible? On Declaration Toward a Global Ethic and Confucian Ethics

Confucian ethics is able to justify the basic idea of ‘global ethic’,and at the same time to criticize its theoretical defects.There is a fundamental distinction between ‘ethical principles’ and ‘ethical norms’ in terms of the gradation of concepts in ethics,which is called ‘justice → rites’ by Confucianism,in which rites(norms) could be increased or deduced while justice(principle) is universal.However,’global ethic’ lacks the foundation of principle because it has not made the distinction but focuses only on the choice of norms.The ‘golden rule’ of ‘do not impose on others what you yourself do not desire’ is not any principle,but a norm that is chosen to accord with the present-day life style of globalization.For this reason,on the one hand,the norm is not absolute,and on the other hand,it is also the needs of the contemporary times.To seek a universal ethical principle,the methods of both empiricism and transcendentalism are questionable.For dealing with this problem,Confucian ethics provides a solution with the structure of ‘benevolence → justice → rites’ or ‘kindheartedness → justice principles → social norms’,in which ‘justice’ means the two basic principles.One of the principles is the principle of properness which requires that the construction of social norms overcomes the decreasing love and pursues the benevolence of all-tings-in-one,and the other is the principle of fitness which requires that the construction of social norms fits the conditions of some particular life-style.