摘要
中国现代意义上的知识分子由传统社会的"士"转变而来,这种转变的基本特征,就在于"政统"失去一统地位之后,"道统"随之衰落与"学统"随之更新。在中国传统社会,"道统"基本上是以"内圣"为核心的,而"政统"则是以"外王"为本质的;"道统"执著在护持德行修养的"自律","政统"则倾向于维护政治秩序的"他律";道统走的是所谓"内在超越"之途,而"政统"行的则是所谓"外在规范"之路。从总体上来看,"道统"归属于"政统"从而形成了从属关系,随着"政统"丧失核心地位"道统"也必定随之衰微,相形之下,"学统"在整个历史进程中都处于劣势地位。由此,就可以归纳出"士"阶层的总体特征:首先,他们是"道统"的承担与维护者,这是华夏民族重"内圣修为"的特质所在,他们不仅关注道德自律的内在超越,而且具有以天下为己任的忧患意识与责任及使命感。其次,"道统"又隶属于"政统"而成为政治体系的附庸者,这是"士"积极出仕的"外王事功"的方面。前两点的并存还造成了一种错位现象:"道统"主观上自认"道"高于"政",但客观现实上的从属关系却恰恰被颠倒过来,这种悖论造成了从"道"者内心某种程度的人格分裂。再次,他们的"学统"始终处在弱势,这是"政统"及依附其上的"道统"称雄所带来的必然结果。然而,这些基本特征在现代中国知识分子那里都得到了根本性的转换,他们作为适度继承了传统的新的"社会共同体"而出现在历史舞台上。
Modern intellectuals are converted from traditional' Shi'(scholar),which featured the fall of' Dao Tong'(orthodox Confucian tradition) and update of' Xue Tong'(intellectual tradition) after' Zheng Tong'(political tradition) lost its predominance.In traditional Chinese society,Daotong centered on' Nei Sheng'(being internal saint) while the essence of Zhengtong was' Wai Wong'(being external king);Daotong aimed at safeguarding' self-discipline'in morality while Zhengtong tended to maintain the political order of disciplining others;Daotong relied on' immanent transcendence' while Zhengtong by way of' external regulation'.Generally,Daotong subjects to Zhengtong,and the subordinate relations would surely lead to the fall of Daotong with the loss of Zhengtong's priority.Xuetong,in contrast,had been put at disadvantage throughout this historical period.Hence the class' Shi' is gifted with the following features.Firstly,they are the bearer and maintainer of Daotong,which lays the root of Chinese peoples' stress on' internal saint and culture'.They shows their concern not only to the internal surpass of morality but also to the obligations and missions of working for the benefit of the nation.Secondly,Daotong was subordinate to Zhengtong,which earned itself the accessory position in the political system and contributes to scholars' active pursuit of an official career.The two points above are misleading:on the one hand,Confucianism gave priority to' Dao'(morality) in assumption but' Zheng'(politics) in reality,the paradox of which resulted in their split in personality;on the other hand,its Xuetong had been at disadvantage,which was caused by the predominant Zhengtong and its accessory Daotong.However,all these features have been altered significantly in modern Chinese intellectuals who inherit moderately from the tradition and who are rising to history as a new 'social community'.
出处
《中国政法大学学报》
2008年第4期63-70,158,共9页
Journal Of CUPL
