世俗伦理的依循与限度:论王弼的“无善”与“为善”  

Adherence and Limits of Secular Ethics:On Wang Bi’s Concepts of“No Good”and“Doing Good”

作　　者：何波宏 HE Bo-Hong(Department of Philosophy,Peking University,Beijing 100871,China)

机构地区：[1]北京大学哲学系,北京100871

出　　处：《长江师范学院学报》2025年第2期124-132,共9页Journal of Yangtze Normal University

基　　金：中央高校基本科研业务费项目“竹林玄学思想研究”(skbsh2019-03)。

摘　　要：汉末名教之治的崩溃诱发了伦理危机,促使魏晋学者反思并重释终极价值与世俗伦理间的关系。王弼在其著作中通过协调“无善”的价值本体与“为善”的伦理事实,一方面取消纲常名教的至上地位并从理论上杜绝任何形式的道德独断论,另一方面效法道之运行无为而治,令人民各循其性不相妨害,以挽救失序的世俗秩序并带来事实层面的“为善”。“无善”因不具排他性而贯穿差异多元的伦理事实,使之平等发育并相互沟通,促成世俗社群的良性运转。而当社群中出现损害他者、偏离道义的不善之举时,统治者将“报怨以德”,通过适度的干预令其自食恶果、迁善改过,进而回归为善而不知的整体进程。The ethical crisis triggered by the collapse of Confucian ethical codes in the late Han Dynasty prompted scholars of the Wei dynasty and Jin dynasty to reflect on and reinterpret the relationship between ultimate values and temporal ethics.In his writings,Wang Bi reconciled the value noumenon of being“beyond goodness”with the ethical practice of“doing good”.On the one hand,he dismantled the supremacy of Confucian ethical codes,theoretically eliminating any form of moral arbitrariness.On the other hand,by emulating the operation of the Dao and advocating governance through non-action(wuwei),he envisioned a society where individuals do not hinder one another,thereby restoring order to a chaotic temporal world and enabling the natural emergence of“doing good”.The concept of being“beyond goodness”,which is inclusive rather than exclusive,permeates all ethical practices,allowing them to develop and interact equally.This fosters the harmonious functioning of secular communities.When harmful behaviors arise that deviate from morality and threaten others,the ruler intervenes moderately,“repaying grievances with virtue”,ensuring that wrongdoers face the consequences of their actions,correct their paths,and ultimately return to the overarching process of“doing good without conscious effort”.

关 键 词：王弼 无善 为善 世俗伦理 善治 

分 类 号：B235.05[哲学宗教—中国哲学]