关于先秦儒学道德形而上转进的新探讨—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曰不详。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。

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 have not been fulfilled in the world,and therefore not only can not put forward transparent affiliation between Heaven and humanism,but also path for carrying out Heaven.Relying on the Xin the inherited endosmosis Cheng,Mencius put forward the four Duan,inherence for everyone and everyone can become the sage like Yao and Shun if they subsist their Xin and congenital competence,if not,they would lose themselves.The seigneurs would unify the world and became great king if they implement humanism politics according to his humanity philosophy.Mencius developed golden mean mainly in two aspects: immanence and extrinsic,which have profound infection to neo-Confucius and traditional philosophy.