齐鲁文化的人学结构与“五四”周作人的人本思想

The Humanist Structure of Qi-Lu Culture and Zhou Zuoren's Humanist Thinking during the "May Fourth Movement"

孔孟的人学结构是以人为本,以"仁"为质的规定性,既"爱人"又"泛爱众"的人道主义思想体系。它既重"己"的主体性又重"众"的主体性,更重"君子型"理想人格的建构;并把以人为本的主体性或独立人格植根于深邃复杂的"仁"的范畴,"泛爱众"的博爱平等则是"仁"的最高境界,"礼"与"乐"内蕴自律性与他律性的因素。周作人的人本思想源于欧洲,"个人主义的人间本位主义"是其人学观念的核心;其人道主义具有四个特点,即"人"是自然性与社会性的统一体、是灵与肉一致的有机体,人与人类是相依相成的,利己与利他是统一的、爱自我与爱人类是一致的,"人"的理想生活应是物质生活与道德生活相结合。人学结构与人本思想虽存在差异,但核心内涵却是相通的。

According to Confucius' doctrine, man is the very basic starting point, and 'benevolence', his basic quality. That is to say, the structure of Confucius' thinking is a humanist system, meaning the 'love of an individual' and the 'universal love of people at large'. He attaches great importance on the subjectivity of the 'self' and that of the 'people at large', and even greater importance on the construction of the ideal personality of the 'gentleman', and roots subjectivity and independent personality deeply into the category of 'benevolence'. While the 'universal love of people at large' is the loftiest stage of 'benevolence', 'rites' and 'music' are autonomic and heteronomous. As for Zhou Zuoren, his thinking is derived from Europe. 'Individualist humanism' is the very core of his thinking. However, his humanism bears four features: viz. first, 'man' is uniform entity of nature and society; an organism of flesh and soul; secondly, man and mankind are interdependent; thirdly, self-regard and altruism, self-love and the love of others are consistent with each other; and fourthly, 'man's' ideal life is to be a combination of the physical and the moral life. Though Confucius' thinking about human being and Zhou Zuoren's thinking about human being is different, their central ideas are the same.