“兼爱”与“称数”——荀子对墨子思想的批评  

“Graded love” and “Impartial love”: Xunzi's Criticism on Mozi

作　　者：东方朔[1] 

机构地区：[1]复旦大学哲学学院,上海200433

出　　处：《临沂大学学报》2016年第6期18-27,共10页Journal of Linyi University

基　　金：国家社科基金重点项目:荀子的政治哲学研究(15AZX010)研究成果;教育部人文社科项目:差等秩序与公道世界"(13JYA720011);上海市社科基金项目:荀子的公正观及其当代意义研究"

摘　　要：本文所讨论的主题是荀子对墨子思想的批评与反省,而重点则集中于"差等"与"兼爱"方面。墨子的兼爱并非不讲差等;同时,墨子兼爱所表现的"平等"也并非是一确定的理论主张。荀子以差等反对墨子兼爱之僈差等的真正用意在于墨子兼爱理论之"节用""非乐"等主张所蕴含的君臣上下在禄用享受上同劳作、共苦极的观念将导致社会治理不能落实,政治领导成为不可能,此正荀子批评墨子"不足以容辨异,悬君臣""有齐而无畸,则政令不施"之密义与了义。This article discusses Xunzi's criticism and reflection on Mozi's thought and focuses on the 'graded love'(chadeng, 差等) compared with 'impartial love'(jianai, 兼爱). Mozi does not really talk about 'universal love' without any difference. 'Equality' implied by 'impartial love' is not really a definite proposition as well. The true reason Xunzi objects to Mozi's 'impartial love' by advocating 'graded love' is that what are included in 'impartial love' theory, such as advocacy of'economy of expenditure' and 'condemnation of music', which assert the lord and the minister, the superior and the inferior,working together and suffering together, should be equally paid and enjoy similar living conditions, will make the social policy invalid and political leadership impossible. To reveal and clarify this, Xunzi's criticism on Mozi such that 'if there is only‘uniformity' and no ‘individuation', then the governmental regulations and commands will not be carried out'; 'they are unwilling to admit that there are differences that must be explained and that there must be social distance between the lord and his subjects', can be truly understood.

关 键 词：兼爱 称数 荀子 墨子 

分 类 号：B222.6[哲学宗教—中国哲学]