“为政以德”的道德化诠释——马一浮《洪范约义》中的德政关系及意义
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摘要
作为现代新儒家的代表人物,马一浮因"六艺该摄一切学术"的"六艺论"思想而受到关注。在"六艺论"的框架下,他在现代社会尝试对儒家传统经典进行了全面系统的诠释。《洪范约义》是马一浮讲解《尚书·洪范》的讲稿,也是"六艺论"的重要组成部分。与历史上占据主流的《洪范》政治性解释相比,马一浮站在理性化的立场,反对对《洪范》进行神秘化解释,强调"为政以德""德为政本"。通过对德政关系的探讨,以《洪范》的道德意义统摄单纯的政治性论说,将其视为道德哲学而非政治哲学经典,从根本上扭转了《洪范》的诠释方向。马一浮借助《洪范》的道德性诠释,表达了对西方功利主义政治的尖锐批评,展现出对现代社会中儒家传统经典价值的确信。
As a representative of the modern Neo-Confucianism,Ma Yifu is famous for The Theory of Liu Yi,which he thinks could lead all the academia. Based on The Theory of Liu Yi,Ma Yifu tried to give a comprehensive and systematic interpretation of Confucian classics in modern society. Hong Fan Yue Yi is not only an explanation of Hong Fan,but also an important part of The Theory of Liu Yi. Different from the previous mainstream political interpretations of Hong Fan,Ma Yifu rationally opposed its mystical interpretations,and emphasized that the ruling of a country should rely on a good morality,and morality is the essence of politics. By discussing the relationship between morality and politics,Ma Yifu replaced the political explanation of Hong Fan with a moral explanation. He treated Hong Fan as a classic of moral philosophy instead of political philosophy,and gave a completely new interpretation. With a moral interpretation of Hong Fan,Ma Yifu gave a sharp criticism of Western utilitarianism and showed a confidence in the value of traditional Confucian classics in modern society.
As a representative of the modern Neo-Confucianism,Ma Yifu is famous for The Theory of Liu Yi,which he thinks could lead all the academia. Based on The Theory of Liu Yi,Ma Yifu tried to give a comprehensive and systematic interpretation of Confucian classics in modern society. Hong Fan Yue Yi is not only an explanation of Hong Fan,but also an important part of The Theory of Liu Yi. Different from the previous mainstream political interpretations of Hong Fan,Ma Yifu rationally opposed its mystical interpretations,and emphasized that the ruling of a country should rely on a good morality,and morality is the essence of politics. By discussing the relationship between morality and politics,Ma Yifu replaced the political explanation of Hong Fan with a moral explanation. He treated Hong Fan as a classic of moral philosophy instead of political philosophy,and gave a completely new interpretation. With a moral interpretation of Hong Fan,Ma Yifu gave a sharp criticism of Western utilitarianism and showed a confidence in the value of traditional Confucian classics in modern society.
引文
[1]吴光主编.马一浮全集(第一册上)[M].杭州:浙江古籍出版社,2013.
[2]陈来.古代宗教与伦理[M].北京:生活·读书·新知三联书店,2009.
[3]程元敏.尚书学史[M].上海:华东师范大学出版社,2013.
[4]朱熹.四书章句集注[M].北京:中华书局,1983.
(1)制度、规范的区分参考陈来先生的论述。九畴当中,五行、五纪、福极、八政、稽疑属制度层面;五事、庶征、三德、皇极属规范层面。[2](P225)
(1)这一单向的约束关系并不是时间上的先后,并不意味着先有道德共同体,然后才有政治共同体,而是在逻辑上,道德先于、优于政治。
(1)由于《中庸》与《洪范》在文本顺序上的差别,马一浮对九畴性质的判定并不是完全按照《中庸》第二十二章的尽己、尽人、尽物、尽天地之性的次序来排列的,但《洪范》九畴的内在逻辑也是以尽己之性为起点,由尽人之性、尽物之性逐层推展到尽天地之性,在逻辑上与《中庸》的顺序一致。
[2]陈来.古代宗教与伦理[M].北京:生活·读书·新知三联书店,2009.
[3]程元敏.尚书学史[M].上海:华东师范大学出版社,2013.
[4]朱熹.四书章句集注[M].北京:中华书局,1983.
(1)制度、规范的区分参考陈来先生的论述。九畴当中,五行、五纪、福极、八政、稽疑属制度层面;五事、庶征、三德、皇极属规范层面。[2](P225)
(1)这一单向的约束关系并不是时间上的先后,并不意味着先有道德共同体,然后才有政治共同体,而是在逻辑上,道德先于、优于政治。
(1)由于《中庸》与《洪范》在文本顺序上的差别,马一浮对九畴性质的判定并不是完全按照《中庸》第二十二章的尽己、尽人、尽物、尽天地之性的次序来排列的,但《洪范》九畴的内在逻辑也是以尽己之性为起点,由尽人之性、尽物之性逐层推展到尽天地之性,在逻辑上与《中庸》的顺序一致。