论墨家“兼爱”思想的不足与儒家“仁爱”思想的优势  

The Inadequacy of Mohism’s “Universal Love” and the Advantage of Confucianism’s “Benevolence”

作　　者：李依晴 

机构地区：[1]汕头大学文学院,广东 汕头

出　　处：《哲学进展》2023年第9期1806-1810,共5页Advances in Philosophy

摘　　要：墨家思想与儒家思想都是中国古代哲学的重要组成部分,墨子主张“兼爱”,即“兼相爱,交相利”,视人如己。孔子则主张“仁爱”,即“仁者爱人”,推己及人。两种思想都是在社会动荡、四分五裂的春秋战国背景下产生的哲学思想。在悠久历史中,儒家思想不断发展壮大,而墨家思想,在秦汉以后却逐渐销声匿迹,其原因值得研究。因此,本文将通过批评墨家“兼爱”思想的不足:一是在逻辑上存在明显的滑坡谬误;二是有悖人性自利的自然规律;三是忽视家庭“孝道”的精神层面;四是具有唯心主义与迷信色彩;五是从经验角度解读,具有历史局限性,从而指出儒家“仁爱”思想的进步之处。Mohism and Confucianism are both important parts of ancient Chinese philosophy. Mozi advocated “universal love”, i.e., “love without distinction but of mutual benefit”, and regarded others as one’s own. Confucius, on the other hand, advocated “benevolence”, i.e., “those who are benevolent love others”, and put oneself in another’s place. Both philosophies were developed against the backdrop of the Spring and Autumn Period and the Warring States Period, which were characterized by social upheaval and fragmentation. In Chinese long history, Confucianism has continued to develop and grow, while Mohism has gradually disappeared after the Qin and Han dynasties, and the reasons for this are worth studying. Therefore, this paper will criticize the shortcomings of Mohism’s “universal love”: firstly, there is an obvious slippery slope fallacy in logic;secondly, it is contrary to the natural law of human nature’s self-interest;thirdly, it is neglecting the spiritual dimension of family “filial piety”;fourthly, it is idealistic and superstitious;Fifth, it is interpreted from an empirical point of view and has historical limitations, thus pointing out the progress of Confucianism’s idea of “benevolence”.

关 键 词：墨家 儒家 兼爱 仁爱 

分 类 号：I20[文学—中国文学]