“允执厥中”的皇极维度与性情维度
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摘要
在《尚书·大禹谟》中,"人心惟危,道心惟微,惟精惟一,允执厥中"十六字是以政治原则的面貌出现的,其与《洪范》"九畴"中的第五畴"皇建有其极"共同表现出对为君之法的训诫、庶众对君所行大中之道和邦国昌盛之效的期许。而自北宋以降,《大禹谟》中的十六字箴言便被道学家特别是朱子,看作是对儒家圣古相传心法的精一概括。十六字心法在《尚书》中表现出的治道原则在理学家这里则转换为了对性情体用、已发未发、天理人欲、道心人心的论述。"允执厥中"从政治语境到人文语境的转换并未改变其对"中"的强调,皇极维度与性情维度并非毫不相干,而是儒学在不同发展时期对"精一"之道的继承和延续。
There is a famous saying in chapter Dayu Hume,The Book of History that "Human hearts are evil; Moral-mind is micro,pure but only,keeping to the center". The 16-character proverbs emerged as an important political principle in The Book of History. It combined with the nine domains in chapter Hongfan and explicated some rules for emperor and expectations for the prosperous development for the kingdom. Since the northern Song Dynasty,the 16-character proverb in Dayu Hume was transformed to the explanations of mental cultivation methods of Confucianism. The two dimensions of the principle"keeping to the center",which was to say the ruling dimension and the temperament dimension were not two irrelevant method. At the same time,the transformation from the political context to cultural context was not changed the emphasis on the principle of"keeping to the center". The two dimensions of the principle "keeping to the center"both inherited the essential spirit of Confucianism in different history period.
There is a famous saying in chapter Dayu Hume,The Book of History that "Human hearts are evil; Moral-mind is micro,pure but only,keeping to the center". The 16-character proverbs emerged as an important political principle in The Book of History. It combined with the nine domains in chapter Hongfan and explicated some rules for emperor and expectations for the prosperous development for the kingdom. Since the northern Song Dynasty,the 16-character proverb in Dayu Hume was transformed to the explanations of mental cultivation methods of Confucianism. The two dimensions of the principle"keeping to the center",which was to say the ruling dimension and the temperament dimension were not two irrelevant method. At the same time,the transformation from the political context to cultural context was not changed the emphasis on the principle of"keeping to the center". The two dimensions of the principle "keeping to the center"both inherited the essential spirit of Confucianism in different history period.
引文
[1]班固,颜师古.汉书[M].北京:中华书局,1962:1315.
[2]孔安国,孔颖达.尚书正义[M].上海:上海古籍出版社,2007.
[3]左丘明,孔颖达.春秋左传正义[M].北京:北京大学出版社,1999:3.
[4]朱熹.四书章句集注[M].北京:中华书局,2012.
[5]李零.郭店楚简校读记[M].北京:中国人民大学出版社,2007:136.
[6]程颢,程颐.二程遗书[M].北京:中华书局,1987:126.
[7]朱熹.朱子语类[M].北京:中华书局,1986.
[8]王春林.书集传研究与校注[M].北京:人民出版社,2012:207.
[9]张立文.和合学概论——21世纪文化战略的构想[M].北京:首都师范大学出版社,1996:531.
(1)“子适卫,冉有仆。子曰:‘庶矣哉!’冉有曰:‘既庶矣。又何加焉?’曰:‘富之。’曰:‘既富矣,又何加焉?’曰:‘教之。’”朱熹:《四书章句集注·论语集注》,北京:中华书局,2012年,第144页。
[2]孔安国,孔颖达.尚书正义[M].上海:上海古籍出版社,2007.
[3]左丘明,孔颖达.春秋左传正义[M].北京:北京大学出版社,1999:3.
[4]朱熹.四书章句集注[M].北京:中华书局,2012.
[5]李零.郭店楚简校读记[M].北京:中国人民大学出版社,2007:136.
[6]程颢,程颐.二程遗书[M].北京:中华书局,1987:126.
[7]朱熹.朱子语类[M].北京:中华书局,1986.
[8]王春林.书集传研究与校注[M].北京:人民出版社,2012:207.
[9]张立文.和合学概论——21世纪文化战略的构想[M].北京:首都师范大学出版社,1996:531.
(1)“子适卫,冉有仆。子曰:‘庶矣哉!’冉有曰:‘既庶矣。又何加焉?’曰:‘富之。’曰:‘既富矣,又何加焉?’曰:‘教之。’”朱熹:《四书章句集注·论语集注》,北京:中华书局,2012年,第144页。