儒家天道政治哲学发微——兼论儒学的科学性

A Discussion in Political Philosophy of Confucian's Concept of Heaven——Also on the Scientificity of Confucianism

从政治哲学角度解释中国思想史中的天道观念是一个很有价值的研究路径。天道是中国古代政治思想的核心概念。人道取法天道,"推天道以明人事",是中国哲人主要的致思方式。在天道哲学发展史上,孔子赞帝尧"惟天惟大,惟尧则之",《中庸》之"成己"、"成物",孟子之"尽心"、"知天",《易传》之"各正性命"和天人合德,《礼记》和《荀子》论礼之本,是先秦儒学天道政治哲学的主要思想节点。至宋代理学,儒家的仁学政治哲学与天道政治哲学进一步融合,而儒家天道政治哲学中所包含的社会科学性质,被张载以"为万世开太平"与"天人合一"所表述。儒家天道政治哲学体现了儒家学派的思想传统:将人间法安立于自然法,将人生安顿于因循天地万物自然之理,将治道奠立于儒家社会科学依据大尺度历史总结的常道。

This paper attempts to explain the concept of heaven in the history of Chinese thought from the perspective of political philosophy. Tiandao is the core vocabulary of ancient Chinese political thought."Principles of human derive from the heaven"is the most significant way of Chinese philosophical thinking. Confucius acclaimed Chinese ancient emperor Yao as"the only solon who could obtain principles of the grand Tiandao"."Subjectivity"and"non-subjectivity"in The Doctrine of the Mean, Mencius' s"showing your mind to know the nature and heaven","everything with its order"and"interaction and integration between human and heaven"in The Book of Changes(I-Ching), and the discussion of the essence of rite in The Book of Rites and Hsun Tzu are all significant thoughts of political philosophy in concept of heaven in the Pre-Qin Period. Till the emergence of Neo-Confucianism in Song Dynasty, there is a further integration of Confucian benevolence and political philosophy of heaven. Zhang Zai's"to establish peace for all future generations"and"union of heaven and human"reflects the characteristics of social science in the Confucian political philosophy of Tiandao.Confucian political philosophy of heaven reflected the tradition of thinking in Confucianism, i. e. To place human act in the law of nature, to settle human life in principles of nature, and that human's governance should found on the universal principles summarized by the Confucian social science.