政治生活中的君子与圣人--《论语》三章镜诠

儒家学说自其创立之时，就以理想人格的成就为旨归，此理想人格即是君子和圣人。但儒家并不以君子人格的养成为最终目的，而是进一步指向了政治生活的实践维度。我们通过对《论语》中“不知命无以为君子”、“孔子使子路问津”和“无为而治者其舜也与”三章的文本诠释，来凸显儒家德性与政治之间的内在关联，指出“天命”为君子人格提供下学上达的形上根据，并奠定了理想人格的逻辑基础，提示儒家君子人格走向政治生活的必然性(天命的召唤)；孔子与隐士对政治生活的不同态度体现了儒家理想人格的现实追求；圣人“无为而治”一方面呈现了理想人格的治世方式，另一方面也突显了德性在政治生活中的基础性地位。

On the Figures of Gentleman and the Sage in Political Life--- An Interpretation of the Three Chapters in Analects

Abstracts:Confucianism has been achieving perfect personality since its establishment,that is, the Gentleman and the Sage.However,the Confucians didn’t think the achievement of perfect per-sonality is the final goal for everyone,but pointed to the practical dimension of political life.We ex-plain the Analects’three chapters,“One who does not understand the Heavenly Mandate lacks the means to become a gentleman”(不知命无以为君子),“Confucius sent Zilu to ask them where the ford was to be found”(孔子使子路问津),and “Was not Shun one who ruled by means of wuwei?”(无为而治者其舜也与?),and make the internal relation between virtue and politics be prominent.We point out the gentleman’s learning from lower to upper level is on the basis of “the Heavenly Mandate(天命)”,and prompt the inevitability from the gentleman to political life (the call of the Heavenly Man-date).The different attitude to political life between Confucius and hermits embodies pursuit of prac-tice for Confucians.The Sage’s means of wuwei not only present the method of governing of perfect personality,but also feature the basic positions of virtue in political life.