先秦儒学道德形而上的转进——由《中庸》到孟子

《中庸》在发挥孔子德性之天,以及中庸思想时,提出了一个以“诚”贯通天道人道的形而上理论架构。但是作为天道的“诚”究竟意义没有被加以具象化落实于人道,使得天道的“诚”与实现人道的主体之间的关联较为模糊,而且就主体如何实现天道也语焉不详。孟子在继承《中庸》形而上理论架构的基础上,进一步将作为天道的“诚”内化于“心”,并且由“心”推出“四端”,指出人性皆有“四端”,只是由于人沉沦于物欲,而迷失本性,只要人们存心养性,发挥自身良知良能,寡欲、求其放心,不但可以知性、知天,而且可以成为尧舜一类的圣人,达到儒家赞天地之化育、与天地参的理想追求;而诸侯如果能够从自身先天存在的“四端”出发,以不忍人之心,推己及人,实行仁政,不但可以统一天下,而且可以达到古先圣王的境界。从而在内圣外王两方面将《中庸》进一步大大推进了,这客观上为以后宋明理学的发展奠定了理论基础,进而对传统文化有着深刻的影响。

On the Transformation of Moral Metaphysics in Pre-Qin Confucianism——From Golden Mean to Mencius

When inheriting the dharma Heaven and Golden Mean in Confucius philosophy,Golden Mean brings forward new philosophy about Cheng,which has not been fulfilled in the world,and so put forward neither transparent affiliation between Heaven and humanism,nor path for carrying out Heaven.Relying on the Xin which is the inherited endosmosis Cheng,Mencius puts forward the four Duan which is inherence for everyone and everyone can become the sage like Yao and Shun if they subsist their Xin and congenital competence;if not,their would lose themselves.The seigneurs would unify the world and become great king if they implement humanism politics according to his humanity philosophy.Mencius develops golden mean mainly in two aspects: immanence and extrinsic,which have profound infection to neo-Confucius and traditional philosophy.