亲亲相隐之“隐”的机制及其本体论承诺——兼与王庆节教授商榷

The Hidden Mechanism of Concealing Relatives and Their Ontological Promises——Discussing with Professor Wang Qing-jie

＂亲亲相隐＂是近年来国内哲学界争论得比较激烈的一个论题。王庆节将＂亲亲相隐＂之＂隐＂作＂隐讳＂与＂隐痛＂双重解释,并将＂亲亲相隐＂之＂隐痛＂作为＂道德困境＂的表达。本文通过训诂学研究,坚持＂亲亲相隐＂之＂隐＂只能作＂隐讳＂解,并将＂隐＂作为解决孝的价值观与公共法律之间冲突的某种机制。这种＂隐＂的机制所引申出来的＂容隐权＂与西方社会强调个体在法庭上的＂沉默权＂在机制上有异曲同工之妙,但＂亲亲相隐＂的本体论承诺与个体主义的本体论承诺是完全不同的,＂个体＂不是生命的最高义,中国文化传统更建基在＂生生不息＂的本体论预设中,＂亲亲相隐＂需要从本体论的层面来加以深入理解。

Through the study of exegesis,this paper insists that the＂concealment＂of＂mutual concealment of relatives＂can only be interpreted as＂taboo＂,and takes＂concealment＂as a mechanism to resolve the conflict between the values of filial piety and public law. The＂right to concealment＂derived from this＂hidden＂mechanism is different from the＂right to silence＂emphasized by western society in mechanism,but the ontological commitment of＂mutual concealment of kinship＂is totally different from the ontological commitment of individualism.＂Individuality＂is not the supreme meaning of life,and Chinese cultural heritage. The unification is based on the ontological presupposition of＂endless life＂,which needs to be understood from the ontological level.