摘要
从汉至宋,历代注家对《论语·八佾》“子谓《韶》”章有不同诠释。汉唐经学家把禅让与征伐是否存在德性高低之异的讨论带入注解中,使得对武王德性的认识十分复杂。宋代理学家从圣人心性的角度上对此问题进行深化,试图肯定武王德性,却因难以处理君主德性与外在事功的关系而面临理论困境。汉宋注家的分歧皆与对“未尽善”的理解有关。事实上,解释的中心应从“未尽善”转换到“尽善”,并根据文本自身的语境进行理解,则“未尽善”虽不如“尽善”理想,但仍高于“善”,构成了“未善—善—未尽善—尽善”的序列。其中,“尽善”的含义是让与仁,武王虽善,却未能禅让,故未尽善。
From the Han to the Song dynasty,successive generations of commentators have presented different interpretations of the passage"The Master said of the Shaou"of The Analects of Confucius of Eight Yi.Confucian scholars of the Han and the Tang Dynasty introduced discussions on whether abdication and military conquest imply varying degrees of virtue or not,leading to a complex understanding of King Wu's virtue.During the Song dynasty,NeoConfucian scholars deepened the inquiry from the perspective of the sage's inner nature,attempting to affirm King Wu's virtue.However,they faced theoretical dilemmas in reconciling the ruler's virtue with external achievements.The divergences among Han and Song commentators are all connected to their interpretations of the concept of"not perfectly good".In fact,the focal point of interpretation should shift from"not perfectly good"to"perfectly good",and it should be understood in the context of the text itself.Thus,while"not perfectly good"may not be as ideal as"perfectly good",it still surpasses mere"good",forming a sequence of"unachieved good-good-not perfectly good-perfectly good".In this context,"good"implies benevolence and selflessness.Although King Wu possessed goodness,his failure to abdicate meant that he fell short of achieving the ultimate virtue.
出处
《理论界》
2024年第2期29-35,共7页
Theory Horizon
基金
“中国人民大学2021年度‘中央高校建设世界一流大学(学科)和特色发展引导专项资金’”项目的阶段性成果。
关键词
论语
尽善
未尽善
仁
The Analects of Confucius
not perfectly good
perfectly good
benevolence
