论帛书《二三子问》的天道与德政

On the Dao of Heaven and Virtue-based Politics Conceived in the Ersanzi Wen of the Silk Manuscript of Zhouyi

帛书易传《二三子问》所蕴含的丰富政治哲思,是在天人关系基础上展开的。其德政纲领与理想境界,都与其天道观内在相契,这昭示了其政治哲学的体系性。顺应天道时变是合理施政的前提,《二三子问》正是基于对天道客观性的警惕,充分阐扬了谦卑、忧患、尊天与重民之德。谦卑的哲学基础是人相对于天道的有限性,外在依据则是贤人辅佐之裨益、体察民情之需和执政之忧患。为政者必须倚重于心的"精白",即清明无私的觉察和洞见"几微"的能力,才能保证施政决策与实践得当。"精白"不仅是狭义的认知学说,更关乎政治实践的心性修养。尊天与"敬众"和"敬官任事"互为一体——将外在的天(天道、天命及其所赋予人的具体政治职责)、民众(包括贤人)以及主体内心"戒慎""精白"修养三方面都作为政治行为的约束力量,兼具自律与他律,这也是先秦重民思想的深化。"敬众"表现在抽象的道(德)必然下降于人间社会,求得心物感通和人际协作,及重视"法物"即典章制度建设。其天道观一方面褪去了先秦宗教性和人格化色彩,凸显人的尊严;另一方面则继承了西周以降敬畏上天和天命的思想,天道仍保持超越性,发挥着价值源泉的作用。

The chapter Ersanzi wen(Questions Asked by Several Disciples)in the Mawangdui silk version of Zhouyi contains rich political philosophical thoughts based on the relationship between Heaven and humans.Its political principle and ideal realm of governance is intrinsically compatible with its outlook of the Dao of Heaven,which represents the systematic character of its political philosophy.The premise for rational governance lies in conforming to timeliness and the Dao of Heaven.It is precisely because one is alert and sensible to the objectivity of the Dao of Heaven that the virtues of humility,anxiety about unexpected development,venerating Heaven,and respect for the people were sufficiently expounded and eulogized.The virtue of humility is philosophically based on the fact that human beings are limited before the Dao of Heaven,and is externally based on the benefit of the wise and virtuous persons’contributions,the necessity for understanding people’s needs,and the anxiety about unexpected development in governance.It is necessary for politicians to rely on the jing bai(lit.,essence and brightness)of mind,i.e.,the ability to perceive and discern incipience with a clear and unselfish mind to ensure reasonable decision-making and administration.Jing bai is not only a narrow cognitive theory,but also relates to self-cultivation in political practice.Veneration for Heaven is integrated with respect for the people and one’s official duties(bestowed by Heaven).The external Heaven(Dao of Heaven,mandate of Heaven and the specific political responsibilities entrusted to the governor),the people(including the wise and virtuous people),and the inner self-discipline are all the main forces to restrain political behaviors,which contains both self-discipline and heteronomy,being a deepening of the thought of esteeming people since the pre-Qin(before 221 BCE)era.Respect for the people is based on the fact that the abstract Dao has to descend into human society,the empathy between humans and things and the harmony in interpersonal cooperation,and the construction of law and institutions.On the one hand,this outlook of the Dao of Heaven shook off the characteristics of religiosity and personification of the pre-Qin era,highlighting the humanistic spirit;on the other hand,it inherited the reverence to Heaven and Mandate of Heaven practiced since the Western Zhou(1046-771 BCE)dynasty,maintaining the transcendence of Heaven which plays a role as the source of value.However,the theory of Dao and virtue here are not integrated into a tight system like in Lao zi and Zhuang zi.