论《中庸》古义  

On the Original Meaning of The Doctrine of the Mean

作　　者：何益鑫[1] He Yixin(School of Philosophy,Fudan University,Shanghai 200433,China)

机构地区：[1]复旦大学哲学学院,上海200433

出　　处：《复旦学报（社会科学版）》2022年第4期17-28,共12页Fudan Journal（Social Sciences）

基　　金：国家社科基金青年项目“孔门成德之学的演进研究”(项目批准号:17CZX033);国家社科基金青年项目“早期儒学视域中的孟子心性论研究”(项目批准号:21CZX026);教育部后期资助项目“《竹简〈五行〉章句讲疏》”(项目批准号:21JHQ032)。

摘　　要：“中庸”即中庸之道,“中和”则兼“德”与“道”而言。“中”指中心之德,“和”指时中的行为。由“中”而“和”,实是以中心之德为基础,生发出时中的行为,包含了“以德摄行”或“摄行归德”的宗旨,同于《五行》所谓“五行皆形于内而时行之”,乃是子思对儒家成德理想的理解模型。故郑玄以“中和之为用”解《中庸》题旨,虽不中不远矣。前半部分多引孔子之言阐述道、德之意,后半部分则以哀公问孔子引出“诚”的概念。子思以“诚”或“至诚”为成德之境界、天道之本质。至于如何达到“诚”,又给出了“自诚明”与“自明诚”两条道路,对应于《五行》始于“仁之思”和始于“圣、智”的两条路径。若说“中-和”还是两个环节,则一个“诚”字,通工夫与境界而言、通德与道(中与和)而言、通天与人而言,乃是一个成始成终、贯彻一切的概念,代表了子思对夫子“吾道一以贯之”话头的最终回应。当然,诚的境界仍以“中和”为内在的结构。在此意义上,《中庸》前后两部分可以理解为思想上的递进,而非彼此无关的两个主题。要之,《中庸》是子思思想的最终定论,“诚”是子思思想的究极之说。In the first chapter of the book The Doctrine of the Mean, “Zhong” is opposite to “Harmony.” The former refers to internal virtue, and the latter refers to external behavior. The relationship between them constitutes Zisi’s ideal model, which is the same as “the five elements are formed in the heart and manifested as external behaviors” according to the Bamboo Slip “Five Elements.” The first half of The Doctrine of the Mean quotes Confucius’ words to illustrate the profound meaning of Tao and virtue. And the second half is centered on the concept of “Sincerity, ” which represents the final state of moral cultivation. Zisi also proposed and expounded two ways to achieve “sincerity, ” as he did in the “Five Elements.” In short, The Doctrine of the Mean is the most representative book of Zisi, and the concept of “Sincerity” is his final conclusion of his thought.

关 键 词：子思 《中庸》 中和 诚 

分 类 号：B222.1[哲学宗教—中国哲学]