名教的内在理路——由此而论儒家的价值理想如何落实

The Inner Logic of Mingjiao: How does Confucian Achieve Their Ideal of Value

曾经流行于先秦时代的"名"的话题在汉代以后并未消失,相反,在儒家成为治国的指导思想以后,"名"的问题就获得了名教的形式,从而成为先秦以后思想界的核心问题之一。实际上,儒家的价值理想正是通过名教来落实的。通过探讨名教的内在理路,我们发现,古代中国大致出现了两种名教模型,两汉名教考虑到"民"的一面,却对"士"的一面有所忽略,宋明名教强调了"士"的一面,却于"民"的一面有所欠缺。只有隋唐时代三教融合背景下的短暂共识兼顾了这两个方面,但是这种局面很快就瓦解了。由此可见,在新的时代背景下,当社会结构已经由"士""民"二分的局面变为公民社会的格局之后,儒家价值理想的落实也要充分考虑与之相关的公德与私德的关系问题。这是对古代儒家的核心价值进行现代转化的一个大致方向。

Ming was once popular in the pre-Qin period and it didn＇t lade away alter ttan oynasty.On the contrary, Ming, in the form of Mingjiao, was one of the main subjects after the pre-Qin period,when Confucian thought plays a guiding role of ruling a country. As a matter of fact, it was throughMingjiao that the Confucian ideal of value was fulfilled. By discussing the inner logic of Mingjiao, wediscovered that there were two models of Mingjiao in ancient China. In Eastern and Western HanDynasty, they talked about Min （民） but neglect Shi （士）, while in Song and Ming dynasty, Shi（士） was more emphasized than Min （ 民 ）. Only when it came to Sui and Tang dynasty, with threereligions being temporarily combined, the two factors were just taken into consideration, however, thisconsensus was soon collapsed. It follows that when the social structure developed from the dualism of Shi（士） and Min （ 民 ） to a civil society under the new background of times, in which the relationshipbetween social morality and private morality should be taken into full consideration as we achieve theConfucian ideal of value. This is a general direction for the traditional Confucian core value to transformto a modem form.