协调与服从:早期儒墨的政治学

Coordination and Obedience: Political Science of Early Confucianism and Mohism

儒家的"和而不同"与墨家的"尚同"主张分别对应协调型与服从型政治学。西周一元政治结构解体后,春秋时代的社会精英认识到服从型政治模式的弊端,主张建立协调型的臣君关系。孔子"志于道",以"和而不同"的原则创立了儒家协调型政治学。墨家以"尚同"体制"行天下大义"的服从型政治模式,在其内部得到了短暂推行。孟子以人类同有的善性降低民众的修身难度,主张贤臣辅佐国君行仁政,实现"人和"之政治。荀子以人性同有之恶为前提,强调以礼法规范人们的行为,主张"圣臣"大儒行政令教化。孟子与荀子均主张社会精英"从道不从君",君臣协调,共治天下。早期儒家协调型政治学是中国政治文化的精髓。

Confucian ＂Diversity in Harmony＂ and Mohist ＂Conforming Upward＂ correspond respectively to politics of coordination and obedience. After the disintegration of the unitary political system of Western Zhou, the social elite of the Spring and Autumn Period recognized the drawbacks of the political model of obedience and advocated the establishment of a coordination type. Confucius estab- lished the coordination type with the doctrine of ＂Diversity in Harmony＂ aiming to achieve the Way. Mohism implemented the political doctrine of obedience for a temporary period aiming to unify the world＇ s morality with the application of ＂Conforming Upward. ＂ Main- taining that human nature had an innate tendency towards goodness, Mencius advocated the benevolent government with the support of virtuous subjects to realize the politics of ＂accord of men＂. Regarding that man＇ s inborn tendencies needed to be curbed through edu- cation and ritual, Xunzi emphasized that mankind could be rectified with ethical norms. Both Mencius and Xunzi advocated that social elite abide by the Way and coordinate with the monarch to govern the states. The early Confucian politics of coordination is the essence of Chinese political culture.