摘要
梁启超、冯友兰、韦政通、朱伯崑、田浩诸大家,均误认中国哲学中有一个"功利主义"的传统。实际上中国哲学家根本不倡导"西式功利主义":他们不主张以"义"为手段,不主张以"动机"为手段,不主张以"利他"为手段,不主张以"利物"为手段。"一人遂其生,推之而与天下共遂其生,仁也",这才是中国哲学看待一切问题的坐标。中国哲学讲功利,但必把群体之功利摆到优先于个人功利的位置上,亦必把天地万物之功利摆到优先于人类功利的位置上;中国哲学家习惯于立足"宇宙背景"谈"功利",优先考虑"天地之利"或"大利"。这就是所谓"大利主义"。"大"是中国哲学考量一切问题的出发点与归宿,撤掉这个"宇宙背景",则中国哲学失其为"中国哲学"、中国思想失其为"中国思想"、中国学问失其为"中国学问"矣。"大利主义"完全不可用"西式功利主义"去解读。
Famous Chinese scholars, such as Liang Qichao, Feng Youlan, Wei Zhengtong, Zhu Bokun, and Tian Hao, held that there is a utilitarian tradition in Chinese philosophy. This opinion has seriously misled Chinese and Western academics. As a matter of fact, Chinese philosophers never advocated the western-type utilitarianism. They never regarded profit as a purpose and justice as a mean; never regarded result as a purpose and motive as a mean; never regarded egoist as a purpose and altruism as a mean; never regarded human as a purpose and nature as a mean. Benevolence is the criterion that Chinese philosophy judges everything. In Chinese philosophy, the interests of groups are superior to the interests of individuals and the interests of world are prior to the interests of human. Chinese philosophers used to consider the utilitarian issue against the background of cosmos. This is the socalled macro-utilitarianism. Cosmos is the starting point and the end result that Chinese philosophy judged everything. Without the background of cosmos, Chinese philosophy is no longer Chinese philosophy; Chinese thought no longer Chinese thought; Chinese Learning no longer Chinese Learning. Therefore, the macro-utilitarianism can＇t be interpreted by the western-type utilitarianism.
出处
《北京行政学院学报》
CSSCI
北大核心
2008年第2期100-105,共6页
Journal of Beijing administration institute
基金
国家社会科学基金资助项目(07BZX039)
关键词
功利主义
中国哲学
大利主义
大
utilitarianism
Chinese philosophy
the macro-utilitarianism
cosmos
