从“要”这个概念看儒道分野及儒道互渗──兼论易学研究的方法论问题

本文指出,早期易学史不是某个学派的一元传承史,而是多学派的多元发展史;不是单纯的殊途同归史,而是殊途同归和同途殊归的“双相”史;它甚至也不单纯是儒、道两条互不交错的“平行线”的发展史,而是更多学派及“亚学派”互斥又互渗、多条线索交织、呈现某种“网络化”图景的历史。我们应把“同时性分析”和“历时性分析”结合起来。“要”是道家的重要概念和方法论原则,儒家“博而寡要”,道家“秉要执本”。本文通过对比分析帛书《易传》和通行本《易传》对“要”这个概念的不同使用,对早期易学史中的儒道分野及儒道互渗进行了一些分析。     

《周易正义》之编撰

唐代为五经撰正义,为注疏统一之始。清儒服膺汉学,主翔实,故于《正义》多所讥诋,讥其虚浮。然唐时,儒玄合流,既已蔚为风气,孔氏《周易正义》之所以以形上学为纲纪者,亦非无故。此外,《周易正义》释义先以辅嗣为本,旁引汉魏南北朝诸说以供参证,有驳有断、有议有辩,与《书》《诗》《札记》诸疏之参据旧疏、杂出众手者不同。具体而言,《周易正义》调融南北,荟萃诸家,故用王而不固于王;参以玄言,故义理架构颇与老庄相通;渐染于浮屠,故排佛而用佛;发明义例、考辨意旨,自下新义,故有学术价值可言,尤宋人疑古开新之先导,非株守一先生说者可比。     

A Mencian Version of Limited Democracy

The compatibility between Western democracy and other cultures, and the desirability of democracy, are two important problems in democratic theory. Following an insight from John Rawls’s later philosophy, and using some key passages in Mencius, I will show the compatibility between a ‘thin’ version of liberal democracy and Confucianism. Moreover, elaborating on Mencius’s ideas of the responsibility of government for the physical and moral well-being of the people, the respectability of the government and the ruling elite, and the competence-based limited political participation, I shall explore the Mencian criticisms of some ‘thick’ democratic ideas. Through the discussion in this paper, I hope to show the relevance of Confucianism to contemporary political philosophy and society.

儒学的现代意义

As we enter the new millennium, it has become more important to review and discover ancient wisdom. The project to build a harmonious society requires us to know our own “culture.” The biggest conflicts we human beings face are the conflicts between man and nature, man and man (man and society), and body and mind. The three philosophical propositions, “the unity of Heaven and man,” “the unity of self and others,” and “the unity of body and mind” of Confucianism may provide precious insight in dealing with the three above-mentioned conflicts, and we should pay special attention to these resources. Translated by Yan Xin from Jianghan Luntan 江汉论坛 (Jianghan Tribune), 2007, (1): 5–14     

融通以达变:论钱穆先生对《易传》的诠释

钱穆先生在<易传>的研究上,先从文献入手,发表<论十翼非孔子作>以厘清孔孟旧儒与战国时代新儒的不同;其后发表<易传与小戴礼记中之宇宙论>讲述代表战国新儒思想的<易传>,虽然与孔孟旧儒不同,但仅限于天体宇宙论的建构方面,盖因此领域为道家所擅.<易传>作者吸收道家之长,融通道家宇宙论,转而建立属于儒家的宇宙论,这是值得肯定的转变.正如钱先生文中一再致意的:<易传>虽吸收道家宇宙论的思想,但并未背弃儒家人生论的精髓,所以在吸收过程中皆予以转化,换句话说,便是将老庄自然宇宙观变成儒家德性的宇宙观,以求合于传统儒家的人生哲学.     

儒主道辅本道兼儒--论扬雄《法言》的思想特征

《法言》是扬雄拟《论语》而作的一部语录体散文著作,其目的是标举儒学以纠绳诸子。然而仔细品读《法言》,其中也不乏对道家思想的吸收和内化。前人的研究大多囿于儒家思想的角度,而对《法言》中的道家思想则有所忽略。实际上,儒道水乳融合、交互影响的特征贯穿了《法言》始末。把握这一线索,不仅有助于对扬雄一生思想、行事中的矛盾现象作出客观、准确的诠释,更全面地了解扬雄,而且有助于对整个汉代哲学史、思想史以及魏晋玄学的形成发展脉络等有更为清晰准确的认识。     

苏非主义与明清汉文译著活动

明清以来,穆斯林学者卓有成效的汉文译著活动,成就了中国伊斯兰教思想和实践。在这一活动中,苏非主义也起了相当的作用,苏非来华传教、苏非作品传入中国并在经堂教育中作为课本使用,都对明清穆斯林学者的译著活动产生了一定影响,使他们的译著作品带有苏非主义特征。     

仁学与人类文明

仁是儒学的核心。仁的基本精神或要义可以概括为七点 :仁的第一义是“生” ,第二义是“爱或博爱” ,第三义是“理” ,第四义是“全” ,第五义是“公” ,第六义是“一” ,第七义是“通”。生是万物存在的根据和始点 ,爱是生命的守护神并赖以同一的基础。只有公和仁爱 ,万物才能同一 ,万物同一了 ,无隔相通了 ,天下才会和谐而美满。这些既可视作仁学的内在逻辑 ,也是仁学具有普遍意义的超越之处。     

China and the Problem of Human Rights: Ancient Verities and Modern Realities

The six sections of the essay discuss recurrent issues relative to the modern advocacy of human rights and the vicissitudes of the Chinese response—universal standards versus cultural and historical particularity, individualism versus community, traditional Confucian ethics versus Western modernism, nativism versus foreign influence, the stability of the social order versus individual well-being, and the possibility of developing a view of rights a part of which is drawn from the Chinese philosophical tradition. The concluding segment examines historical conditions of law and religion and their relevance for contemporary discussion on human rights. By looking closely at selected classical texts and events, the essay offers both a sustained critique of Confucianism in its traditional formulation and a suggested attempt to re-interpret aspects of the tradition for the current situation.