“和谐高于公正”论要  

Reconsiderations on“Harmony Higher Than Justice”

作　　者：王柯平[1] WANG Ke-ping(Institute of Philosophy,Chinese Academy of Social Sciences,Beijing 100732,China)

机构地区：[1]中国社会科学院哲学研究所,北京100732

出　　处：《杭州师范大学学报（社会科学版）》2022年第3期23-32,共10页Journal of Hangzhou Normal University(Humanities and Social Sciences)

摘　　要：“和谐高于公正”的命题,意指一种层级考量而非价值判断。从人类实践与经验逻辑角度讲,和谐以公正为前提条件,在很大程度上源自人的情感而非理性。和谐的三种形态涉及人际、身心与天人关系,分属社会、个体与生态环境三大领域。实现三种和谐的可能性所涉指的某些核心观念,汇成“中国宗教性道德”的理论根基和主要组成部分。和谐是人类社会与世界之未来所追求的终极目标。由此观之,“中国宗教性道德”作为助推和谐的重要动因或驱力,可视作范导原理,有助于适当建构“现代社会性道德”。在特定情境与社会背景下,上述命题的论说也可用来深化“中用”(中学为用)、影响“西体”(西学为体)。The proposition of“harmony higher than justice”implies a hierarchical consideration rather than value assessment.From the perspectives of human practice and empirical logic,harmony on this account is to be preconditioned by justice,which is largely stemmed from human emotion instead of human rationality.The three forms of harmony involve relationships between persons,mind and body,and the heaven and man,which respectively belong to the societal,personal and eco-environmental domains.What makes the three forms of harmony possible involves some key notions that vouchsafe a theoretical ground and a primary part of the“Chinese religious morality”.The morality of this kind procures a regulative principle to facilitate an appropriate constitution of“modern social ethics”with regard to harmony as the ultimate destination of the future society and world alike.From this point of view,“Chinese religious morality”,as an important motivation or driving force to promote harmony,can be regarded as a guiding principle,which is conducive to the appropriate construction of“modern social morality”.Accordingly,the proposition can be employed to further develop“the Chinese application”and impact“the Western substance”.

关 键 词：和谐 公正 关系主义 中国宗教性道德 

分 类 号：B824[哲学宗教—伦理学]