儒家性善论的两种型态与演进逻辑——兼论其义理困境及更化路向

Two Types of the Confucian Theories Concerning the Original Goodness of Human Nature and The Logic of Their Evolution——With a Discussion on the Theoretical Dilemma and the Approach of Upgrade

儒学史上存在两种性善论:界定本体的性善论与不界定本体的性善论。回归最基本的生存问题,历史地检讨这两种性善论的学理得失,可以有效地促成儒学义理的更新转化。作为最原始的性善论形态,"不界定本体的性善论"始于《中庸》对无所不在的"真知"问题的着重揭示与专门回应,这是一种融贯一致且以"率性"意识为中心的性善论。其短板在于:无法有效容纳传统德目与施教权威,其服膺者在"自作主宰"精神的鼓荡下,往往难以组成和谐有序之社会。"界定本体的性善论"则试图以传统德目规定"善性本体",这固然容纳了社会智识传统与政教权威,但却因为推崇、仰仗既定的教义与外在的治教,而架空或放逐了内在善性即时指引的活泼功能,故实质性地落入"重教—外铄—性恶"的荀学思路。论其实,这是一种自相矛盾的性善论。在"不界定本体的性善论"基础上,自觉引入或充分强调"率性的处境"与"共识的更新"这两个维度:将"传统教义""施教权威"以及"他人异见"统统归入"率性的处境"范畴,并力求通过一轮又一轮的"在新处境下的率性体认",不断就公共事务达成"新的共识"——这种充满张力的动态机制,应是传统儒家性善论更化升级的新路向。

From the perspective of whether or not defining the contents of the Original Goodness of Human Nature itself, there appeared in the history of Confucianism two types of theory on the topic. By returning back to the basic problem of exist-ence, observing the two statuses of the theories historically, and discovering their advantages and disadvantages, the traditional Confucianism would be better understood and may creatively find its way of further development. As the original status of the Original Goodness of Human Nature theory, Zhongyong does not define the contents of the Original Goodness of Human Nature itself but just make use of the active and continuous guiding of the Original Goodness of Human Nature, which constitutes a coherent thinking focusing on the experience of observing the instant guiding of the Original Goodness of Human Nature. However, the disadvantage of this thinking is that since it cannot effectively include the traditional items of the virtue or the authority of external governing-teaching the autonomous agents full of the spirit of self-centralism may be very difficult to constitute a harmonious society. There also exists another type of the theory that does define the Original Goodness of Human Nature itself from the perspective of traditional items really highlights the external authority, in which circumstance, however, the active and continuous guiding of the Original Goodness of Human Nature is replaced by the deduction of the given teaching of authority. Logically speaking, this latter type of the Original Goodness of Human Nature theory is a self-contradiction. In order to deal with such a crucial issue, it is necessary to introduce both the concept of the circumstances of obeying one's Nature and the mechanism of renewing the social member's common views.