"民生禀命,各有所错"——屈原"他人"思想对儒学的继承与超越

先秦时期中原王道文化和天命惟德观念普遍流行,＂他人＂思想融合在仁政的推崇与道德人格的自我完善之中。屈原作为楚国王族的后裔与政治家,其＂他人＂思想虽然以儒家民本思想为旨归,＂哀民生＂而行＂美政＂,但先楚文化中强烈的自我意识,使屈原将主体对他者的的道德责任从儒家以直报怨的相对责任推进到九死未悔的绝对责任。＂受命不迁＂作为屈原＂他人＂思想的生成起点,不仅强化了主体的伦理特质及其对他人的道德责任,同时通过＂民生禀命、各有所错＂也为他者绝对他性的存在提供了生存的空间。

An Analysis of Qu Yuan's Consideration of Others Idea and Generation Logic

In the pre-Qin period, Ryeui cultural and moral supremacy concept generally prevalent in the Central Plains. Consider other people＇s ideas integrated into the respected benevolent and moral self-improvement. Qu Yuan, as the descendants of the Chu royal family and politicians, to the people-rooted thought of confucianism as the fundamental. He pity on the people and carry out benevolent. Chu culture has a strong self-awareness. Qu Yuan put the principal＇s moral responsibility from the passive acceptance of fate to take the initiative to accept the mandate of heaven. ＂Access to life and independent embedded＂, it is the starting point for the generation of Qu Yuan＇s ideas of others. By acting as a subject of ＂I＂ alienation, affirmed the otherness of others, and also strengthened my absolute moral responsibility of others.