康有为礼教观之近代转换

The Modern Transition on Kanyouwei' s Moralization Thoughts

与理学之礼教秩序其合法性建基于先验天理之绝对正当性不同,康有为从近代西方之公理和人道两大基本观念出发,重建礼教秩序合法性基础。公理以平等观念重构君臣、父子、夫妇、兄弟、朋友、师长等伦常关系。其近代意义在于解构天理之时间和空间超越性,瓦解礼教秩序之不言自明的超越意义,从而为礼教秩序的瓦解奠定学理基础。人道观一为人生来之资质,二为人之平等权利。人道观之理论意义在于为礼教制度的构建提供人性依据,即制度应当顺应人道之自然。其近代意义在于通过资质人性论对本质人性论的代替而实现了人之伦理本质的消解,这意味着人性之爱和恶失去了自身内在约束,礼教秩序之内在基础随之消解,礼教秩序之形成只能求诸外界。在资质人性论基础上,康有为提出以"教"和"学"为主体内容的礼教秩序形成之外在机制。"教"主要指以德行教化万民;"学"主要指对道的习得,其内容主要即控制人的爱恶等情欲,从而实现对人性的有限控制。

Kanyouwei rebuilt the legitimacy of moralization system in the base of two thoughts： modern axiom and humanity. The thoughts of axiom rebuild the relationships between the monarch and his subjects, the father and his sons, the husband and his wife, two friends, the teacher and his students through the concept of equality. Its modern meaning lies in deeonstruction of transcendence over time and space, which lead to the deeonstruction of moralization system. The thought of humanism provides the connectional support for moralization system through the concept of human nature. The modern meaning of the thoughts lies in the collapse of ethical essence of human nature, which means that the evils in human nature lose the control in itself. So that the moralization system based on the thoughts of humanity pursue the external discipline instead of inner nature of morality. In the opinion of Kangyouwei, cultivation is the major system to control the evils in human nature.