论先秦儒家思想中的“孝本论”与“仁本论”

Filial Piety(Xiao)-Centered Theory and Benevolence (Ren)-Oriented Theory in Pre-Qin Confucianism

在孔子去世之后,儒家内部围绕仁与孝的关系出现了"孝本论"与"仁本论"的不同。《孝经》作者从为天下立法的高度,将孝论证为"天之经""地之义"和"民之行",孝跨越父子血缘亲情边界,向陌生人社会无限扩张与蔓延,衍变为人与人、人与社会和人与自然关系的大经大法。在社会政治领域,孝被论证为政治伦理,产生了"以孝治天下""移孝作忠"等观念。然而,建基于"孝本论"的政治理念,有可能使儒家思想成为为"家天下"专制主义辩护的意识形态。孟子"仁本论"的初步建构,可视作对《孝经》"孝本论"的批评与反拨。孟子从心性论的角度证明仁内在于人性,是人之所以为人的道德理性。仁是体,孝是用,在"亲亲""仁民"和"爱物"三境界中,孝只是仁本在家庭伦理中的体现。在社会政治领域,"不忍人之心"是"不忍人之政"的道德基础和内在精神。随着孟子"仁本论"的建构,标志着"孝本论"被逐渐淡化。汉唐以降,历代大儒皆自觉尊奉"仁本论",并从不同哲学层面加以论证。孟子"仁本论"的建构对于儒家主流思想的确立有十分重要的意义。

The distinction between filial piety(xiao)-centered theory and benevolence( ren)-oriented theory reflects the discussion regarding the relationship between xiao and ren in Confucianism after Confucius’ s death. The author of Xiao Jing,aspiring to provide legislation for the world,understands xiao as "the law of heaven,""the righteousness of earth,"and"the way of the people. "Therefore,xiao exceeds the kinship boundary and evolves into the law of man,society,and nature. In social politics,the concept of "governing the world with xiao"emerges as xiao is justified as political ethics. However,such a position may turn Confucianism into a defender of authoritarianism. The preliminary construction of ren serves as a criticism of xiao-centered theory.According to Mencius,ren is intrinsic to human nature,and also the moral rationality of human beings. In essence,ren and xiao refer to the body-function relationship. Xiao-centered theory was gradually marginalized as ren-oriented theory developed into mainstream Confucianism.