儒墨道法德育主体性意蕴及现实价值  

The Connotation and Realistic Value of “Subjectivity” in Moral Education of Confucianism, Mohism, Taoism, and Legalism

作　　者：杨建兵 王志伟 YANG Jian-bing;WANG Zhi-wei(School of Marxism,Wuhan University,Wuhan Hubei 430072,China)

机构地区：[1]武汉大学马克思主义学院,湖北武汉430072

出　　处：《太原理工大学学报（社会科学版）》2022年第3期91-96,共6页Journal of Taiyuan University of Technology(Social Science Edition)

摘　　要：主体性是先秦德育的主基调。儒墨道法四家互有抵牾,却不约而同地奏出突显人之主体地位的主旋律。“文质彬彬”的儒家标举“为仁由己”的内在超越和仁者爱人的人文关怀;“质胜于文”的墨家以“非命”为逻辑起点,孵出“兼爱”“兴天下之利”的大爱情怀;“法自然”的道家鄙视“人为”,只为修养出本真质朴、随性而行获得完全解放的人;“严刑峻法”的法家也劝人“敦本务实”以“积善成德”。儒墨道法四家德育思想所彰显的主体性意蕴对当下的道德建设有推动道德内在的自我建构、塑造和谐人际观的个体支撑、发挥德性培养的“隐”之方式、促成双向德育的陶冶路径四个方面的参考价值。“Subjectivity” is the main tone of moral education in pre-Qin period. While Confucianism, Mohism, Taoism and Legalism are in contradiction to each other, they all highlight the subject status of human beings. “Gentle and graceful” Confucianism emphasizes the internal transcendence of “being virtuous by oneself” and the humanistic care of the benevolent and the loving. Mohism, observing that “quality is better than literature”, takes “non-life” as the logical starting point and hatches the great “universal love” and “prosperity of the world”. Taoism, promoting “law of nature” and belittling “artificiality”, aims to cultivate true and simple people who follow the nature and are completely liberated. Legaism, upholding “severe punishment and law”, advises people to be “down-to-earth pragmatic” and “accumulate good virtues”. The subjectivity implied by the four moral education thoughts is of reference value to the present moral construction in four dimensions: promoting internal self-construction of morality, shaping individual support of harmonious interpersonal view, giving play to the “hidden” way of moral cultivation, and promoting the cultivation path of two-way moral education.

关 键 词：主体性 内在超越 能动观 守道 务实性 

分 类 号：B22[哲学宗教—中国哲学] G41[文化科学—教育学]