儒道尊严思想简论  

A General Study on the Thoughts of Dignity in Confucianism and Daoism

作　　者：乔清举[1,2] 

机构地区：[1]南开大学中国哲学研究中心 [2]南开大学哲学学院

出　　处：《社会科学》2013年第4期107-112,共6页Journal of Social Sciences

基　　金：国家社科基金重点项目"儒家生态哲学史"(项目批准号:11AZX006)的阶段性成果

摘　　要：在先秦儒家哲学中,尊严并不只是一种外在的威严,也是德性的结果。先秦儒家认为人因其德性而具有尊严,这是"德性尊严论",类似于康德的自律尊严论。同时,先秦儒家也强调人的尊严应该有一定的物质条件支撑。老子宣称道具有尊严,可称为得道尊严论。其方法是由被动、无为而致主动,与康德尊严论不同。其缺点是没有为人的欲望划出一条不可再削减的底线,故易导向尊严的破坏。庄子主张任何事物都有相等的尊严,其尊严论是非人类中心主义的,是对康德思想的突破,有利于建立对自然的生态态度。宋明儒学的道德哲学是超自律论,其尊严思想是超自律道德尊严论。其要点是强调人通过修养功夫使自己的行为在任何时间、任何地点都能够自律。超自律是心与理的纯熟统一,是成圣的必要条件。朱子认为,圣人德盛,具有尊严。In pre-Qin Chinese philosophy, dignity isn＇t just confined to the external prestige ; it is also the outcome of virtue. Confucianism, somewhat resembles Kantianism, holds that man possesses dignity by his virtue, which can be called a virtue theory of dignity, while Daoism hold one does so only when he embodies Dao in him, which can be called Dao theory of dignity. Differentiating from Kantian theory, Lao Zi＇s way for one to get dignity is passive and negative, the disadvantage of which is it failed to draw such a bottom line that at where one＇s desires shouldn＇t be reduced any more, otherwise it would result in the destruction of his dignity. Zhuang Zi maintains that from the view point of the Dao everything possesses inherent dignity equaling to every other thing＇s dignity. This dignity theory is surely a breakthrough to Kantian dignity theory, which will lead us to the establishment of an ecological attitude towards nature. The neo-confucianism put forward a dignity theory of super moral autonomy, by which, man, through making efforts of spiritual cultivations and of an expansions of his knowledge of heavenly principles, can attain a state in which his mind-heart is identified with those heavenly principles anywhere and in every moment. Zhu Xi says ＂a sage is a man of great virtue; thereby he is full of dignity naturally. ＂

关 键 词：儒家 道家 康德 尊严 超自律 

分 类 号：B22[哲学宗教—中国哲学]