孔子的天命观与超越形态  

Confucius' View of Heavenly Mandate and Transcendental Morphology

作　　者：赵法生[1] 

机构地区：[1]中国社会科学院世界宗教研究所

出　　处：《清华大学学报（哲学社会科学版）》2011年第6期79-88,157-158,共10页Journal of Tsinghua University(Philosophy and Social Sciences)

摘　　要：在20世纪的中国思想史视野中,孔子的天命观经历了一个被除魅化的过程,其结果是遗失了孔子思想的真意,为了客观把握孔子天命观的本来意蕴,依据《论语》中天的功能和孔子本人对于天命的情感态度,可将孔子的天定位为宇宙的主宰者。为进一步判定孔子天命观的超越形态,对于新儒家代表人物牟宗三的内在超越说进行辨析,孔子的超越精神与基督教的外在超越和心学化的内在超越存在差异,孔子的超越形态是中道的超越。这一超越观在战国中期以后被逐渐遗失,但它的重新发掘对于我们客观把握孔子之超越精神以及重建当代国人的终极关怀均具有重要意义。In the view of Chinese intellectual history of the 20th century,Confucius' perspective of Heavenly Mandate has gone through a process of being subject to disenchantment,as a result,the intendment of Confucius' thought is lost.Basing on the relevant narrative of Heavenly Mandate by Confucius himself,this paper is to objectively interpret the original meaning of his view,and according to the function of the heaven and Confucius' own emotional attitude toward the view of Heavenly Mandate,to define Confucius' heaven(Tian) as the master of the universe.For further determining the transcendental morphology of Confucian view of Heavenly Mandate,this paper analyzes Mou Zongsan's concept of immanent transcendence,and explores the differences among Confucius' transcendental spirit,the external transcendence of Christianity,and the immanent transcendence of the School of Mind,therefore,defines the morphology of the Confucius as the transcendence of the middle way.This morphology has been forgotten since the middle of the warring states period.To rediscover it has great significance to an objective grasp of the spirit of Confucius transcendence as well as the reconstruction of the ultimate concern of contemporary Chinese people.

关 键 词：孔子 天命 至上神 神圣者 内在超越 中道超越 

分 类 号：B222.2[哲学宗教—中国哲学]