孔子“中庸”的“时中”境域——兼评当代新儒家心性儒学和政治儒学两条路径  

The “Timely Appropriateness” of Confucius’s “Doctrine of the Mean”: Comments on the “Dispositional Confucianism” and “Political Confucianism” in Contemporary Neo-Confucianism

作　　者：何光顺[1] He Guangshun

机构地区：[1]广东外语外贸大学外国文学文化研究中心中国语言文化学院

出　　处：《哲学研究》2019年第9期45-55,127,共12页Philosophical Research

基　　金：国家社科基金一般项目“从物化到物感的中华美学时空思维结构演进研究”(编号18BZX136)的阶段成果

摘　　要：当代新儒家存在着心性儒学重良知本体与政治儒学重王道仁政的分歧,但都较少关注孔子"中庸"的"时中"维度。实际上,孔子"中庸"的"时中"思想正是中国先秦儒家本原文化对世界思想史的独特贡献,它所蕴含的从"慎独"到"群治"的个体与群体关系的平衡,构成了对于当代西方个人主义和党派政治所存弊端的纠偏。孔子"中庸"之"时中"至少具有这样几个维度:一是"时"与"位"相称的"正名";二是"时"与"学"相契的"好学";三是"时"与"教"相合的"教化";四是"时"与"权"结合的"权变"。从这几个角度切入,可望打通儒家的内圣外王之路,解决当代心性儒学与政治儒学的分歧,并令孔子的"中庸"思想在当代思想世界重新焕发光彩。The controversy lies between “Dispositional Confucianism” and “Political Confucianism” in contemporary Neo-Confucianism denotes the tension between the nature of conscience and the benevolent rule. In fact, Confucius' idea of “timely appropriateness” is the very neglected core for both approaches. The concept of “timely appropriateness” shows its significance in the “rectification of name,”“love for learning,”“cultivation,” and “tactical adaptability.” Consequently, a new discussion centered on “timely appropriateness” could help us ease the tension between the two aforementioned approaches in contemporary Neo-Confucianism studies by better understanding the way of inner cultivation and of exterior practice in pre-Qin Confucianism. In Addition, the individual-group balance entailed in Confucian idea of “Doctrine of ‘the Mean'” could rectify the shortcomings of contemporary individualism and party politics, thereby making a unique contribution to the world.

关 键 词：孔子 中庸 时中 心性儒学 政治儒学 

分 类 号：B222[哲学宗教—中国哲学]