道法、政教与圣人之德——《韩非子·解老》中的理想政治

Tao-Law,Political Civilization and Virtue of the Sage——The Ideal Politics in “Jie Lao” of Hanfei-tzu

法家思想往往被认为源自黄老道家,后者是前者的理论前提和哲学准备。《韩非子·解老》篇即被放置在这一学术脉络中,用以证成道法之间的渊源关系。然而,这种视角不免忽略了《解老》篇本身的特殊意蕴和真实意图。本文试图在回归古典语境的条件下,指出《韩非子》以《老子》为思想基础的真正意义,乃是对＂道＂的原初含义的阐发,即发抉先秦道论的政教本质,以之为古典政治的正当性来源。因此,＂体道＂就成了《解老》篇中＂圣人＂区别于＂众人＂和＂人君＂的最高德性,使得圣人具备了立法和垂范的职责。通过《解老》篇对圣人身位的界定和德性的彰显,《韩非子》超越了政治现实层面,成为对理想政治秩序的探寻。

The ideology of Legalists（ 法家） is usually considered to be born out of Huang-Lao（黄老） Taoism,which has provided the theoretical premise and philosophical preparation. ＂Jie Lao ＂（解老） of Hanfei-tz u was placed this evolvement veins of academic,to justify the origin relationship between Tao and Law. Trough returning to classical context and basing on ＂Jie Lao ＂itself,the purpose of this paper is trying to reveal that Hanfei-tz u taking Lao-tz u as ideological basis has another connotation,which can be interpreted as digging out the political civilization essence of the Pre-Qin Taoism,and offering the legitimacy source for classical politics. Therefore,the realizing of Tao just become the highest virtue of the Sage that be distinct from common people and monarchs,and entrusts the duty of legislation and model to the Sage. In ＂Jie Lao ＂,the defining of the Sage＇s position and the manifesting of the virtue,make Hanfei-tz u exceed the political practical level,and explore the ideal political order.