再论“可欲之谓善”

Further Discussion on“What Is Desirable Is Goodness”in Mencius

“可欲之谓善”一段简要概括了孟子的心性修养和境界。但是,有关“可欲”的对象,历来注解纷纭。赵岐解释为忠恕;朱熹解释为理之善者;皆不够妥当。今人李景林认为“可欲”的对象是仁,比较合理,但是他把“可欲”解释为“可直接为我欲求、主宰”,则不太合于《孟子》文义。基于对“性也,有命焉,君子不谓性也”一段的解读,“可欲”的对象应该是“仁义礼智圣”。“仁义礼智圣之可欲”有别于“外物之可欲”的地方就在于,仁义礼智圣有其内在的人性基础和存在方式,其出发点或根据就是恻隐之心。进一步说,“可欲”的对象就是仁,孟子围绕恻隐之心构建了一个完整的求仁、成仁成圣的思想体系。

It can be said that Mencius’ moral philosophy is summarized in"What is desirable is called goodness"and those sentences following it.Yet neither Zhao Qi(d.201)nor Zhu Xi(1130-1200)presented us a satisfactory answer for"What is desirable".Zhao Qi regards reciprocity as desirable,mistaking method as content.Zhu Xi assumes it to be"the principle of goodness",making Mencius’ thought abstract and impracticable.Li Jinglin hit the point to interpret it as humanity,but his understanding of"desirable"as"what can be pursued and manipulated directly"is not consistent with Mencius’ s original meanings.Based on our interpretation of the paragraph about the relationship between natural tendencies(xing 性)and fortune 命 in Mencius,we conclude that"desirable"means worthy of being pursued;"What is desirable"refers to the five virtues of humanity,righteousness,ritual propriety,wisdom,and sagacity.In Mencius’ view,these five virtues are inborn in every person,and their origin is ce yin zhi xin 恻隐之心 (the mind that cannot bear to see others’ suffering).