摘要
儒家伦理有确定的适用性,它的主体定位是古代社会中“士”以上阶层或士大夫阶层,孔子与孟子等早期儒家创始人物又将其叫做“君子”。显然,这是一种精英定位,旨在培养与实现士人的理想人格。因此它具有明显的非强制特征和非大众倾向,它在提升精英阶层道德境界的同时必然会对伦理在大众层面的普及与实施产生消极的影响。就伦理展开的外部条件而言,犹太教乃至整个亚伯拉罕系统宗教伦理的基石或平台是宗教,它可以通过上帝的监管、伦理诫示、宗教律法以及严守安息日制度等措施,将社会的基本成员甚至全体成员紧密地联结在一起,因此它是十分有效的。在早期中国社会,儒家伦理缺乏像犹太教那样的得以使伦理实现的宗教基石或宗教平台,而宗法家族制度和教育系统又因其自身的脆弱性难以独立支持儒家伦理的展开或实现。因此,尽管早期儒家伦理由思想层面向社会实践层面做了一定的转化,但从总体上说,它对于整个社会的意义是有限的。
Confucius morality had quite certain tendency with its position on the Gentility, an ancient Chinese upper class. This elite intention was to train elegant personality. It has a clear Iriencceuon of non-mand atory feature and won popularization. On one hand it can help to improve moral situation of Gentility ,but on the other hand it will hinder the popularization and application of ethics. In early Chinese society, it lacked the foundation of religion like Judaism. The feudal, clan and educational system were frail to support the spread or realization of Confucius morality. Therefore, early Confucius morality was limited in its social practice.