摘要
王充未能充分理解韩非子"非儒"的复杂性,批评韩非子"非儒"不当,认为儒者体现了一种无可取代的人文价值,并非无用。其实韩非子并未彻底否定儒者的社会价值,也未彻底否定道德,只不过强调在现实政治领域,儒者的德化措施效果有限,治国应该权衡利弊,用众而舍寡,务法而不务德。王充认定韩非子有"无德之患",正确指出韩非子思想中隐含着滥杀无辜的危险倾向,但同时也忽略了韩非子"法术之士"的人格以及法治理想国所蕴含的道德因素。王充非难韩非子"求奸"过分强调口问而耳闻,与"术意""法意"相违,其实是割裂了"法"与"术"的内在逻辑联系,未能深入理解韩非子的"法治"与"术治"思想。王充思想驳杂,不主一家,具有"博通众流百家之言"的特征,其"非韩"的目的不仅仅在于批驳韩非子的思想,同时也是想借此表达自己的政治理念。
Wang Chong did not understand the complexity of Han Feizi's criticism of the Confucianism,charging that Han's 'anti-Confucianism 'was not correct. Wang believed that Confucians stood for unique human values and that their thinking was not useless. However,Han never completely negated Confucian social values or morality. Rather,he simply emphasized the reality of politics and the limitations of the Confucian idea of morality,balancing advantage and disadvantage in the management of state affairs,relying on the majority and abandoning the minority,and focusing on laws rather than morality. Wang believed that Han was'afflicted by a lack of virtue,'correctly pointing out that there was a dangerous tendency in Han's thought towards massacring and slaughtering the innocent without justification,but at the same time Wang ignored Han's noble characteristics as a legalist and the moral elements of his law-ruled utopia. Wang censured Han for 'seeking traitors'and over-emphasizing questioning and listening,which was contrary to the meaning of method and law. Wang separated the inner logic of 'law ' from that of 'method,' and failed to deeply understand Han's 'rule of law ' and 'rule of method. ' Wang 's thinking came from various schools demonstrating proficiency in the ideas of hundreds of schools. Wang's anti-Han arguments sought not only to criticize the latter's thoughts but also to express his own political ideas.
出处
《哲学研究》
CSSCI
北大核心
2017年第5期53-62,共10页
Philosophical Research
基金
2012年教育部人文社会科学研究规划基金项目"韩(非)学史略"(编号12YJAZH118)的阶段性研究成果之一
