董仲舒的人性教化论及其教育人类学义涵

Dong Zhongshu’s Theory of Edification of Human Nature and Meaning of Its Educational Anthropology

据《天人三策》及《春秋繁露》,对比于孟子、荀子以探究董仲舒思想中人性论与教化论观点,并与新兴学科"教育人类学"进行适度对话,尝试披露其所可能含蕴之义理,借以展现董仲舒思想在现代学术中之风姿与意义。董仲舒论人性以中民为对象,强调人性之可教化与人性之可造化,此与现今教育人类学认为人之存在本质乃具可塑性、可教育性的观点不谋而合。董仲舒论人性,徘徊于孟子性善论及荀子性恶论之间。他将人性的来源及道德的依据皆归于神性义上的宗教天。董仲舒论教化,从教化之所由起、教化之所以行及教化之所当成三部分进行,通过宗教天,为王权寻找其合理性,同时提醒和期待统治者可以正德厚生成就王者之道,以求目的王国之实现与道德宇宙之建立。

Based on Tian Ren San Ce and Luxuriant Gems of The Spring and Autumn Annals, this paper attempts to explore Dong Zhongshu’s ideas of human nature and edification with the comparison of the ideas of Mencius and Xunzi and explain its implied meaning from the perspective of educational anthropology, which is a new discipline, so as to reflect Dong Zhongshu’s charm and significance in modern academics. His theory of human nature takes ordinary people as the object, emphasizing the edification and cultivation of human nature, which coincides with the view that the essence of human existence is plastic and educable in the current educational anthropology. His theory of human nature lingers between Mencius’ theory that human nature is good and Xunzi’s theory that human nature is evil. He believes that the source of human nature and morality is the religious heaven in the sense of divinity. His theory of edification seeks the rationality for the royal power through the religious heaven from three aspects such as the the reason for edification, the ways of edification and the results of edification, and he also reminds and expects that the ruler can correct moral conduct and enrich people’s lives so as to establish the benevolent government for the realization of the desired kingdom and the establishment of moral universe.