论先秦儒家“慎独”的三种形态——以安大简《仲尼曰》的出土为契机

On the Three Meanings of “Shendu” in Pre-Qin Confucianism——Take the Opportunity of the Anda Bamboo Slip Zhongni Yue

先秦儒家的“慎独”包含三种形态:其一,安大简《仲尼曰》和《中庸》的“慎独”是指闲居在家时的慎言慎行;其二,简帛《五行》和《礼记·礼器》的“慎独”是遵从心本体而舍弃外在形式;其三,《大学》和《荀子》的“慎独”是“诚其心”。后两者的含义又可归纳为“慎其心”,只是两者对“心”的看法不一,前者认为心是德行之本,是至善无恶的,因此需要遵从本心,而后者认为“心”容易不正而倒向恶,故而需要“诚其心”。“慎独”含义的变迁反映了“心”在儒家思想中的逐步凸显。在孔子、子思之后,“慎独”由一种外在的修养工夫朝着两种面向发展:一种是《大学》和《荀子》的偏向于内心的修养工夫,另一种是思孟学派的顺从心本体。

The concept“shendu”in the pre-Qin Confucianism contains three meanings:firstly,“shendu”of Anda bamboo slip Zhongni Yue and The Doctrine of the Mean refers to speak and act cautiously when staying alone;secondly,“shendu”in the bamboo slip and silk manuscript Wuxing and Liqi of Liji is to obey the mind and abandon external forms;thirdly,“shendu”in The Great Learning and Xun Zi is“to be sincere in their thoughts”.The latter two interpretations differ in their views on mind.The mind in Wuxing and Liqi is the root of virtue and is the highest good without evil,so we must follow the mind.It is believed that the mind in The Great Learning and Xun Zi is easy to be unrighteous and turn to evil,so it is necessary to“be sincere in their thoughts”.The evolution in the meanings of“shendu”reflect the gradual prominence of mind in Confucianism.Judging from the three-layered meanings of“shendu”,the concept of“shendu”of pre-Qin Confucianism has the meaning of noumenon and effort.