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作 者:黄俊杰[1,2] Huang Junjie
机构地区:[1]台湾大学,中国台北10617 [2]欧洲研究院
出 处:《广东社会科学》2024年第4期60-75,285,共17页Social Sciences in Guangdong
摘 要:孟子的政治论,可通过民本、仁政、王道和推恩四个关键词加以提炼。“民本”是统治者权力合法化之基础;“仁政”是政治活动的本质;“王道”是权力运作之目标;“推恩”是权力运作的方法。这四个关键词环环相扣,使孟子的政治论从理论到实践,构成一个严整的体系。本文首先指出孟子本于“民本”说,主张政权合法化之基础在于“天与人归”,“民本”说源自于春秋时代大兴的民贵思想,并开启此后“天下为公”之理念。但“民本”说与近代“民主”政治仍有距离,因“民本”说只有“民享”与“民有”而无“民治”。“民本”所建立的是“契约政权”,但孟子主张统治者如背叛契约,则人民可以起而革命推翻之。其次分析孟子的“仁政”说的普遍必然性及其理论问题,指出“仁政”说蕴含“仁之效用化”问题。继而探讨孟子的“王道”理念,指出“王者”是“道德的政治家”,“王道”是“文化的世界主义”,但其理论缺陷在于忽视精神世界与现实世界的运作逻辑之差异。最后分析“推恩”理念,指出“推恩”有其母性思维特质,并以“类推”思维方式为其基础。总结而言,孟子政治论以人民为主体,与大一统帝国体制之君本位政治现实互为扞格,他在以“权力”为基础的政治世界外,另建一以“良贵”为核心的“天爵”的德性世界,同时强调统治者的“职份论”,仍深具现代之启示。This article tackles four keywords in Mencius’political philosophy,namely,(a)people-based govern-ment,(b)humane governance,(c)kingly way and(d)extending grace.Mencius took people’s consent as the basis of legitimation of domination.Mencius held that“benevolent governance”was the very nature of political activity while the“kingly way”was the ultimate goal of politics.The way of achieving the“kingly way”laid upon the method of“extending(rulers’)grace”to the people.I argued futher that Mencius’“people-based”government was the government“of the people”and“for the people,”but not“by the peo-ple.”I also tackle the problem of“the utilization of benevolence”in Mencius’theorization of“benevolent governance.”Moreover,Mencius’articulation of the“kingly way”might not devote enough attention of the gap of modus operandi in the world of thought and that in the world of politics.I also indicate the ana-logical thinking and the maternal thinking in Mencius’idea of“extending grace”to the people.I conclude by stressing the huge discrepancy between Mencius’“people-based”political philosophy and the“rulercentered”political reality in imperial China.Yet,Mencius articulation of the ruler’s moral responsibility and“the honours bestowed by Heaven”carried contemporary relevance to our era.
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