德何以有威?——儒家德性原则的文化心理机制  

How Could De Become a Kind of Authority:A Study on the Cultural-Psychological Logicof Confucian Moral Politics

作　　者：方朝晖[1] Fang Zhaohui(School of Humanities,Tsinghua University,Beijing 100084,China)

机构地区：[1]清华大学人文学院,北京100084

出　　处：《复旦学报(社会科学版)》2025年第2期20-32,共13页Fudan Journal(Social Sciences)

摘　　要：“德”成为西周以来中国传统政治文化的最高原则之一及后来儒家政治思想的核心理念,这一现象不能用南洋部落中的马那(mana)、韦伯著作中的卡里斯玛(charisma)甚至希腊哲学中的virtue(aretē)来解释。“德”是中国文化独特的关系本位的产物,反映了人与人在心理上的感应。这是因为“德”的本质要素由一种行为构成,即某种被认为真心帮助他人的行为,这一行为导致受惠者对施惠者有感激之心。“德”所代表的感应机制是中国文化中一方服从于另一方的最有效条件,中国文化中最有效的政治权威——德性权威——正由此形成。由于德性权威下的政治服从不是建立在强迫基础上,而是建立在心悦诚服上,因此能为政权合法性提供强大基础。前人之所以将“德”理解为某种氏族信仰或崇拜,或以马那、卡里斯玛释“德”,皆因为认识不到上述感应及其文化心理机制。由此本文提出一套新的先秦德论解释框架。This paper aims to provide a new interpretation about the fact that de has been the highest political principle and the core values of Confucian political theory since Western Zhou Dynasty(appr.1046BCE-722BCE).It argues that the nature of de might consist in a kind of behaviour made by someone beneficial to someone else that were thought as being made by him wholeheartedly and the benefited person consequently feels a debt of gratitude to him.For this reason de shall be seen as based on Chinese guanxi-ism characteristic of resonating relationship.Therefore,de as a political principle rejects any kind of political submission based on coercion or using force.This view challenges the dominant views which interpret the de as a kind of mana,Charisma,or even virtue(arete),emphasizing the importance of the unique characteristic of Chinese culture in understanding de as a political principle.

关 键 词：德 马那 德性权威 关系本位 

分 类 号：G63[文化科学—教育学]