文献类型：期刊文献

中文题名：“心利之有天下”:荀子“心”的先验演绎

英文题名：“His Mind Benefits from Possessing all that is in the World”:Hsün Tzu’s Transcendental Deduction of“Mind”

作者：陈迎年[1]

机构：[1]华东理工大学哲学研究所,上海200237

年份：2020

期号：3

起止页码：19

中文期刊名：齐鲁学刊

外文期刊名：Qilu Journal

收录：国家哲学社会科学学术期刊数据库;北大核心:【北大核心2017】；社科基金资助期刊;CSSCI:【CSSCI_E2019_2020】；

基金：国家社会科学基金后期资助项目“国家与心性:牟宗三政治哲学批判”(19FZXB063)。

语种：中文

中文关键词：荀子;心;自爱(self-love);演绎;圣人;辨说

外文关键词：Hsün Tzu;mind;self-love;deduction;sage;distinguish and explain

摘要：“心利之有天下”有“通感说”“平比说”“差比说”三种传统诠释,它们的争执让荀子“既肯定又否定”“心好利”的“矛盾”张显,人拥有“顺情性”与“顺礼义”这一双重性“自爱”(self-love)的事实被尖锐地揭示了出来,构成荀子辨说的存在论“所与”(the given)。荀子的辨说以“事”言,是“目辨白黑美恶”的“辨”,也是“修正治辨”的“辨”,然后才有所谓“辩说”。因此一方面,荀子没有只在范畴里打转,而是“引入历史”,由“心好利”,经“心容其择”的可以为善可以为恶,到“心利之有天下”的全粹之美,是一无限定的时间长串。即唯有通过自下而上地与恶斗争,通过各种办法的讨价还价,特别是知识的、政治的讨价还价,才有望获得善。另一方面,为了防范“善”只是一种“运气”,荀子又演绎出了一个“新人”,即“圣人”。“圣人”宣示了“心灵革命”的必然性,自由任性的人因此才能直下对道德法则感兴趣,做出断然的道德行为。前者是经验时间中的“道德的修行法”,性恶论有其用,人类社会并非一个自然的天真无邪状态;后者是本源时间中的“道德的教义学”,性恶论毫无用处,在任何糟糕的情况下,人都应保持足够的道德力量。两相结合,荀子的辨说在矛盾冲突中给出了一条“窄”而“美”的从恶到更善的不断进步的道路。
About Hsün Tzu’s phrase of“his mind benefits from possessing all that is in the world”,there are three traditional interpretations,that is,“synaesthesia”,“equal”and“superior”.The dispute between them reveals the contradiction of Hsün Tzu’s attitude towards“the mind is fond of profit”.The fact is that people have two kinds of“self love”,which constitutes Hsün Tzu’s ontological the given.So Hsün Tzu’s“bianshuo”consists of two parts,one is distinction,the other is explanation.Therefore,on the one hand,Hsün Tzu did not fall into the category,but looked at the mind from the perspective of history.It took a long time to grow from“the mind is fond of profit”to“the choice of mind”,then to“his mind benefits from possessing all that is in the world”.That is to say,only by the fighting or bargaining of knowledge and politics,etc.,can good be established.On the other hand,in order to prevent“goodness”from being just a kind of“luck”,Hsün Tzu deduces a“new man”,namely“sage”.The sage declared the inevitability of the spiritual revolution,so the free and willful people can be directly interested in the moral laws and make decisive moral behaviors.The first aspect is the“methodology of moral practice”in the experience time.The theory of evil nature has its use.Human society is not a natural innocent state.The gentleman can be responsive to all.The second aspect is the“moral dogmatics”in the original time.The theory of evil nature is useless.he can be firm of purpose.One who can be both firm of purpose and responsive to all is truly to be called the“perfected man”.