“时命”与孔子思想的主体性特征  

“Shiming”and the Characteristics of Subjectivity in the Thoughts of Confucius

作　　者：石珂 李勇刚[2] Shi Ke;Li Yonggang

机构地区：[1]中央民族大学哲学与宗教学学院,北京100081 [2]中央社会主义学院中华文化教研部,北京100081

出　　处：《中华文化论坛》2024年第4期165-176,共12页Journal of Chinese Culture

摘　　要：“时命”往往被定义为一种个人无法违抗的命运,但此义在孔子哲学语境中实有不合宜处。就其客观性来说,“时命”之“时”源于对事物的描述,始终属于一种未完全测度化的标度时间。时间与存在关系密切,早期中国的“时”表现出一种神圣时与世俗时的融合,且由此为个体之“时”的开显提供场所。“时命”之“命”根植于“天命”观念。殷周之际,“命”的有效性在“帝”“天”“人王”之间不断转移,但自上而下的分配原则始终不变,直至孔子处方得以落入个体之中。经由主体性的觉醒,“天命”落入个体、君子开显出“德命”,儒学意义上的“时命”逐渐形成。其内涵表现为天人共构的整体性、循环性和实践性,并体现出一种当下的、开放的和无限可能的生命力。儒学文化生命力的长久持存,正是筑基于孔子思想的主体性特征之上。The term“shiming”(时命)is generally defined as a destiny which individuals cannot resist.However,this definition might be inappropriate in the context of the original Confucian philosophy.In terms of its objectivity,“shi”originates from the description of things,and always belongs to an under-measured scale of time.Time is closely related to existence,and in early China,“shi”showed an entanglement of sacred and secular time,which provided a space for the reveal of individual’s“shi”.“Ming”is rooted in the concept of“tianming”(天命).At the time of Yin and Zhou,the validity of“ming”continuously shifted among“di”(帝),“tian”,and“renwang(人王),”but the principle of the top-down distribution structure has never been broken,until the prescription of Confucius appeared.Through the awakening of the subjectivity,“tianming”falls into the individual,and junzi(君子)reveals the“deming”(德命),then a Confucian“shiming”concept is gradually formed.Its connotation is expressed in the wholeness,circularity and practicability of the co-construction of heaven and human,and it embodies a present,open and unlimited possibility of vitality.The long-lasting vitality of Confucian culture is based on the subjective character of Confucius’thoughts.

关 键 词：时命 天命 德 孔子 主体性 

分 类 号：B222.2[哲学宗教—中国哲学]