董仲舒思想系统的结构性还原——《天人三策》的政治哲学解读  

A Restoration of the Structure of Dong Zhongshu's Ideological System-An Interpretation on Three Strategies of Tian and Man in the Perspective of Political Philosophy

作　　者：黄玉顺[1] Huang Yushun

机构地区：[1]山东大学儒学高等研究院,济南250100

出　　处：《四川大学学报（哲学社会科学版）》2020年第5期39-50,共12页Journal of Sichuan University：Philosophy and Social Science Edition

摘　　要：“灾异”说是理解董仲舒思想体系之整体结构的核心枢纽,因为他正是通过解释“灾异之变”现象来臧否政治而引申出自己整个思想系统的三大板块及其关系:一是降灾异者,即神圣界的超越之“天”;二是受灾异者,即世俗界的皇权;三是言灾异者,即作为前述两者之中介的儒家。灾异说的意图是现实政治批判,由此引伸出董仲舒的人性论和“义利”观;灾异说的神圣根据是“外在超越”的至上神;灾异说的主体是作为天意代言人的儒家。然而灾异说的政治理想却是皇权帝国之“大一统”的完善,这恰恰是对前述儒家神圣代言人的主体独立性的解构,从而也是对“灾异”说本身的解构,因而促使后世儒家转向“内在超越”。The“disaster and anomaly”theory is key to understanding the overall structure of Dong Zhongshu's ideological system,because it is by explaining the phenomena of“disaster and anomaly”that he appraises the politics and further extends the three parts in his whole thought system and their relations.The first part is the transcendent“Tian”(God)in the sacred world who delivers the disaster and anomaly,the second part is the imperial power in the secular world who suffers the disaster and anomaly,and the third part is the Confucian as the intermediary between the former two who explains the disaster and anomaly.The intention of the theory is to criticize the present politics,which leads to Dong's theory of human nature and his view of“justice and benefit”;the sacred basis of the theory is the supreme god of“external transcendence”;and the subject of the theory is Confucian as the spokesman of the will of Tian.However,the political ideal of the theory is the perfection of the“great unification”of the imperial power.This exactly deconstructs the independence of the subjectivity of the Confucian as the sacred spokesman,and also deconstructs the theory itself,which impels the later Confucians to turn to“immanent transcendence”.

关 键 词：董仲舒 儒家 还原 灾异 天人三策 皇权 

分 类 号：B234.5[哲学宗教—中国哲学]