《镜花缘》"君子国"里"让"与"争"的道德解析  

A Moral Reading of the "Comity" and "Contention" in the "Kingdom of Gentility" of The Mirror and Flowers

作　　者：敦玉林[1] 

机构地区：[1]江苏省社会科学院,江苏南京210013

出　　处：《淮海工学院学报（人文社会科学版）》2004年第3期33-35,共3页Journal of Huaihai Institute of Technology(Humanities & Social Sciences Edition)

摘　　要："好让不争"是《镜花缘》君子国里极力加以渲染和"雅化"的道德模式,其最核心、最集中的东西是通过一些"交易光景"展现的。通过对书中几处"交易光景"的解析,认为"好让不争"实质上已变成了"因让而争",这样"让"也就被自身所否定,变成了"不让",虽不是惯常的损人利己性质之争,而是损己利人性质之争,然损己利人与损人利己本是出发点不同,但最后都落实到一个"争"字上,这个"争"字从本质上讲并无高下之分,都是为一己之私而争,都有违"己所不欲勿施与人"的道德要求,于是道德异化为不道德。只不过一是为自己的精神利益,一是为自己的物质利益,形成君子国里的道德悖论。从中也能感受到作者最大的困惑。'Comity of nations' is the ideal moral model advocated in the 'Kingdom of Gentility' described in the novel The Mirror and Flowers. The most typical part of comity is highlighted in the trading scenes presented in it. Based on a detailed discussion on these trading scenes, it is held that the degree of comity has gone so far that the 'comity of nations', in its essence, has become a 'nation of contention'. In this case, 'comity' has become the very cause of contention; therefore, 'comity' is negated by itself, though it is a contention for the benefit of others, not one for the benefit of oneself. However, the very root of 'contention' lies in one's own interest, the only difference being that one is for spiritual interest, and the other is for material interest. In this respect, 'comity' has become a moral paradox in the 'Kingdom of Gentility' which reflects the author's moral confusion.

关 键 词：《镜花缘》 君子国 好让不争 道德悖论 

分 类 号：F206.2[经济管理—国民经济]