圣人与真人
摘要
本文选取了一般认为相差很大的先秦儒、道两家的代表人物孟子和庄子关于人生理想的理论进行了全面的比较。通过比较本文得出以下结论：第一，孟子和庄子的人生理想都是建立在他们的人性论基础之上的。孟子用他的人性善证明了本然之我与理想之我的一致性，论证了对圣人理想的追求不是外在的灌输而内在本性的自觉要求。庄子则用他的自然人性论证明了人是自然的产物，人就应该按照其自然的本来面目生活，他反对任何对自然本性的人为干扰。虽然孟子和庄子对人的本性认识不同，但他们都倡导对人的本性的回归。第二，他们的人生理想都对人的人格尊严做了充分的肯定，都主张对世俗人生的超越。孟子理想中的圣人是要能够把儒家的王道理想推行于天下的人。圣人要摆脱物欲的控制，具有坚毅的品格，表现出大丈夫的人格魅力。他把世人所追求的目标称为“人爵”，而把圣人称为“天爵”。庄子的真人则具备这些特点：摆脱了物欲的束缚，超越了生死，认识了永恒的大道，并实现了与道的合一。这样的真人是绝对自由的，逍遥的。第三，孟子和庄子人生理想的实现途径都关注于对内在精神世界的超越。孟子认为实现人生理想的途径分为两个阶段：养气和养心。养气的初级阶段是养夜旦之气，也就是人在未与外物接触之前的平静状态。养气的高级阶段是养浩然之气，表现为对道义力量的积聚。养心的阶段是用作为思维器官的心来认识先天存在于人的内心的仁义，认识到人的本性是善的，并实现与仁义的自觉结合。庄子的人生理想实现途径是“悬解”、“心斋”、“坐忘”。“悬解”是一种被动的方式，即要求人们放弃对超越自己能力之外的事情的追求。“心斋”是一种心灵的净化过程，是“坐忘”的准备阶段。“坐忘”则分三个阶段，首先是忘记社会性的我，其次是忘记生物性的我，最后是忘记时间的存在，由“己”到“忘己”再到“无己”。第四，孟子和庄子的人生理想在各自的思想体系中所处的地位是不同的。孟子思想体系的核心是仁政思想，他的圣人理想是为其王道的社会理想服务的。同时，圣人人生理想的最终实现也与王道社会理想的实现是同步的。庄子的真人理想是庄子思想体系中核心，整个庄子思想体系都围绕着真人理想展开。通常人们所关注的相对主义对庄子而言是手段而不是目的，庄子用所谓的相对主义来破除人们的错误认识，使人们回归到对永恒大道的追求上来。虽然孟子和庄子的人生理想在各自的思想体系中的地位是不同，但是都对后世产生理想积极而深远的影响。
This article had compared the ideality of life of Mencius and Zhuangcius, which are the representative character of Confucianism and Taolism. We had found they have many different characters and same characters. Firstly, their ideality of life were built on the base of humanness. Mencius believed every people have characteristic of kind. He used his theory of humanness to demonstrate the ideality of being a sage is not the engraftation from outside, but the demand of inner characteristic. Zhuangcius believed human are the outcome of nature. Therefore he opposed any intervention to people's nature characterstic. Though Mencius and Zhuangcius had different theory of humanness, they both advocated the regression to people's characteristic. Secondly, they both abundantly affirmed the dignity of personality, and advocated the transcendency to common life. The sage in Mencius' theory must try his best to realize the kingcraft ideality of Confucianism. He also must get ride of the domination of lust. He must be firm and persistent. Mencius believed if a man had been a sage, that means he had get the rank of nobility from the Heaven. The "Zhenren" of Zhuangcius must get ride of the domination of lust too. He also got ride of the bondage of life and death. He had understand the eternal Tao, and had made Tao become a part of himself. Thirdly, the ways to approach the aims of their ideality are both care the transcendency of the inner world. There are two phases in Mencius' ways: fostering the "qi" and fostering the heart. Fostering the "qi" is the accumulation of morality and justice. Fostering the heart is using the heart, which is the thinking organ, to explore the humanity which had been put in the heart before the birth of people. Zhuangcius' ways are divided into two groups: the positive way and the passive way. The "Unresolved-solution" is to give up the pursuit, which is exceeding your ability. "Fasting by heart". The first one is to forget the existence of time. Finally their ideality of life has different position in their thought system. The core of Mencius' system is his ideality of " Kingcraft". The sage in his system is the man who put the "Kingcraft". The core of Zhuangcius is the ideality of "Zhenren". The whole system of zhuangcius' ideality of life had greatly influenced the traditional culture of China for more than two thousand years.
This article had compared the ideality of life of Mencius and Zhuangcius, which are the representative character of Confucianism and Taolism. We had found they have many different characters and same characters. Firstly, their ideality of life were built on the base of humanness. Mencius believed every people have characteristic of kind. He used his theory of humanness to demonstrate the ideality of being a sage is not the engraftation from outside, but the demand of inner characteristic. Zhuangcius believed human are the outcome of nature. Therefore he opposed any intervention to people's nature characterstic. Though Mencius and Zhuangcius had different theory of humanness, they both advocated the regression to people's characteristic. Secondly, they both abundantly affirmed the dignity of personality, and advocated the transcendency to common life. The sage in Mencius' theory must try his best to realize the kingcraft ideality of Confucianism. He also must get ride of the domination of lust. He must be firm and persistent. Mencius believed if a man had been a sage, that means he had get the rank of nobility from the Heaven. The "Zhenren" of Zhuangcius must get ride of the domination of lust too. He also got ride of the bondage of life and death. He had understand the eternal Tao, and had made Tao become a part of himself. Thirdly, the ways to approach the aims of their ideality are both care the transcendency of the inner world. There are two phases in Mencius' ways: fostering the "qi" and fostering the heart. Fostering the "qi" is the accumulation of morality and justice. Fostering the heart is using the heart, which is the thinking organ, to explore the humanity which had been put in the heart before the birth of people. Zhuangcius' ways are divided into two groups: the positive way and the passive way. The "Unresolved-solution" is to give up the pursuit, which is exceeding your ability. "Fasting by heart". The first one is to forget the existence of time. Finally their ideality of life has different position in their thought system. The core of Mencius' system is his ideality of " Kingcraft". The sage in his system is the man who put the "Kingcraft". The core of Zhuangcius is the ideality of "Zhenren". The whole system of zhuangcius' ideality of life had greatly influenced the traditional culture of China for more than two thousand years.
引文
[1]司马迁．史记[M]，北京：中华书局，1982．
[2]刘宝楠．论语正义[M]，北京：中华书局诸子集成本，1954．
[3]焦徇．孟子正义[M]，北京：中华书局诸子集成本，1954．
[4]郭庆藩．庄子集释[M]，北京：中华书局诸子集成本，1954．
[5]王先谦．庄子集解[M]，北京：中华书局诸子集成本，1954．
[6]刘安．淮南子[M]，北京：中华书局诸子集成本，1954．
[7]朱熹．四书章句集注[M]，北京：中华书局新编诸子集成本，1995．
[8]章学诚．文史通义[M]，上海：上海古籍出版社，1956．
[9]陈鼓应．庄子今注今译[M]，北京：中华书局，1986．
[10]曹础基．庄子浅注[M]，北京：中华书局，2000．
[11]张耿光．庄子全译[M]，贵阳：贵州人民出版社，1991．
[12]王夫之．庄子解[M]，北京：中华书局，1964．
[13]姚汉荣、孙小力、林建福．庄子直解[M]，上海：复旦大学出版社，2000．
[14]杨伯峻．春秋左传注[M]，北京：中华书局，1986．
[15]杨伯峻．孟子译注[M]，北京：中华书局，1959．
[16]杨伯峻．论语译注[M]，北京：中华书局，1980．
[17]李泽厚．论语今读[M]，合肥：安徽文艺出版社，1998．
[18]高亨．诸子新笺[M]，济南：齐鲁书社，1980．
[19]姜建设．周秦时代理想国探索[M]，郑州：中州古籍出版社，1998．
[20]吴龙辉．原始儒家考述[M]，北京：中国社会科学出版社，1996．
[21]方同义．中国智慧的精神——从天人之际到道术之间[M]，北京：人民出版社，2003．
[22]钱穆．庄老通辨[M]，北京：三联书店，2002．
[23]曾凡．中国人的人生之道[M]，郑州：河南人民出版社，1992．
[24]张通、史鸿文．中华美学史[M]，北京：西苑出版社，1995．
[25]郑晓江、程林辉．中国人生理论史鉴[M]，南宁：广西人民出版社，1991．
[26]刘泽华．中国古代政治思想史(修订本)[M]，天津：南开大学出版社，2001．
[27]张京华．庄子哲学辨析[M]，沈阳：辽宁教育出版社，1999．
[28]崔宜明．生存与智慧——庄子哲学的现代诠释[M]，上海：上海人民出版社，1996．
[29]王葆玹．老庄学新探[M]，上海：上海文化出版社，2002．
[30]陈宁宁、杨宏声、颜世安等．庄子十日谈[C]，合肥；安徽文艺出版社，1994．
[31]白本松、王利锁．逍遥之祖——《庄子》与中国文化[M]，开封：河南大学出版社，1995．
[32]关锋等．庄子哲学讨论集[C]，北京：中华书局，1962．
[33]王博．庄子哲学[M]，北京：北京大学出版社，2004．
[34]刘泽华．中国传统政治哲学与社会整合[M]，北京：中国社会科学出版社，2000．
[35]陈启云．中国古代思想文化的历史论析[M]，北京：北京大学出版社，2001．
[36]徐复观．中国人性论史[M]，上海：上海三联书店，2001．
[37]余英时．士与中国文化[M]，上海：上海人民出版社，2003．
[38]余英时．中国传统思想的现代诠释[M]，南京：江苏人民出版社，2003．
[39]余英时．内在超越之路——余英时新儒学论著辑要[M]，北京：中国广播电视出版社，1992．
[40]侯外庐．中国思想通史[M]，北京；人民出版社，1957．
[41]赵吉惠等．中国儒学史[M]，郑州：中州古籍出版社，1991．
[42]韦政通．中国思想史[M]，上海：上海世纪出版集团、上海书店出版社，2003．
[43]葛兆光．中国思想史[M]，上海：复旦大学出版社，2001．
[44]朱贻庭．中国传统伦理思想史[M]，上海：华东师范大学出版社，2003．
[45]郭沫若．十批判书[M]，北京：科学出版社，1956．
[46]冯友兰．中国哲学简史[M]，北京：北京大学出版社，1996．
[47]冯友兰．中国哲学史[M]，上海：华东师范大学出版社，2000．
[48]钱逊．先秦儒学[M]，沈阳：辽宁教育出版社，1991．
[49]杨国荣．孟子评传——走向内圣之境[M]，南宁：广西教育出版社，1994．
[50]李振刚．知足与常乐——中国人的苦乐观[M]，昆明：云南人民出版社，1999．
[51]刘泽华、王连升．论《庄子》的人性自然说与自然主义的政治尽想、中国哲学第十一辑[J]，北京：人民出版社，1982．
[52][美]严守诚．“道”之分疏：论早期儒道之异同、国际汉学第七辑[J]，郑州：中州古籍出版社，2002．
[2]刘宝楠．论语正义[M]，北京：中华书局诸子集成本，1954．
[3]焦徇．孟子正义[M]，北京：中华书局诸子集成本，1954．
[4]郭庆藩．庄子集释[M]，北京：中华书局诸子集成本，1954．
[5]王先谦．庄子集解[M]，北京：中华书局诸子集成本，1954．
[6]刘安．淮南子[M]，北京：中华书局诸子集成本，1954．
[7]朱熹．四书章句集注[M]，北京：中华书局新编诸子集成本，1995．
[8]章学诚．文史通义[M]，上海：上海古籍出版社，1956．
[9]陈鼓应．庄子今注今译[M]，北京：中华书局，1986．
[10]曹础基．庄子浅注[M]，北京：中华书局，2000．
[11]张耿光．庄子全译[M]，贵阳：贵州人民出版社，1991．
[12]王夫之．庄子解[M]，北京：中华书局，1964．
[13]姚汉荣、孙小力、林建福．庄子直解[M]，上海：复旦大学出版社，2000．
[14]杨伯峻．春秋左传注[M]，北京：中华书局，1986．
[15]杨伯峻．孟子译注[M]，北京：中华书局，1959．
[16]杨伯峻．论语译注[M]，北京：中华书局，1980．
[17]李泽厚．论语今读[M]，合肥：安徽文艺出版社，1998．
[18]高亨．诸子新笺[M]，济南：齐鲁书社，1980．
[19]姜建设．周秦时代理想国探索[M]，郑州：中州古籍出版社，1998．
[20]吴龙辉．原始儒家考述[M]，北京：中国社会科学出版社，1996．
[21]方同义．中国智慧的精神——从天人之际到道术之间[M]，北京：人民出版社，2003．
[22]钱穆．庄老通辨[M]，北京：三联书店，2002．
[23]曾凡．中国人的人生之道[M]，郑州：河南人民出版社，1992．
[24]张通、史鸿文．中华美学史[M]，北京：西苑出版社，1995．
[25]郑晓江、程林辉．中国人生理论史鉴[M]，南宁：广西人民出版社，1991．
[26]刘泽华．中国古代政治思想史(修订本)[M]，天津：南开大学出版社，2001．
[27]张京华．庄子哲学辨析[M]，沈阳：辽宁教育出版社，1999．
[28]崔宜明．生存与智慧——庄子哲学的现代诠释[M]，上海：上海人民出版社，1996．
[29]王葆玹．老庄学新探[M]，上海：上海文化出版社，2002．
[30]陈宁宁、杨宏声、颜世安等．庄子十日谈[C]，合肥；安徽文艺出版社，1994．
[31]白本松、王利锁．逍遥之祖——《庄子》与中国文化[M]，开封：河南大学出版社，1995．
[32]关锋等．庄子哲学讨论集[C]，北京：中华书局，1962．
[33]王博．庄子哲学[M]，北京：北京大学出版社，2004．
[34]刘泽华．中国传统政治哲学与社会整合[M]，北京：中国社会科学出版社，2000．
[35]陈启云．中国古代思想文化的历史论析[M]，北京：北京大学出版社，2001．
[36]徐复观．中国人性论史[M]，上海：上海三联书店，2001．
[37]余英时．士与中国文化[M]，上海：上海人民出版社，2003．
[38]余英时．中国传统思想的现代诠释[M]，南京：江苏人民出版社，2003．
[39]余英时．内在超越之路——余英时新儒学论著辑要[M]，北京：中国广播电视出版社，1992．
[40]侯外庐．中国思想通史[M]，北京；人民出版社，1957．
[41]赵吉惠等．中国儒学史[M]，郑州：中州古籍出版社，1991．
[42]韦政通．中国思想史[M]，上海：上海世纪出版集团、上海书店出版社，2003．
[43]葛兆光．中国思想史[M]，上海：复旦大学出版社，2001．
[44]朱贻庭．中国传统伦理思想史[M]，上海：华东师范大学出版社，2003．
[45]郭沫若．十批判书[M]，北京：科学出版社，1956．
[46]冯友兰．中国哲学简史[M]，北京：北京大学出版社，1996．
[47]冯友兰．中国哲学史[M]，上海：华东师范大学出版社，2000．
[48]钱逊．先秦儒学[M]，沈阳：辽宁教育出版社，1991．
[49]杨国荣．孟子评传——走向内圣之境[M]，南宁：广西教育出版社，1994．
[50]李振刚．知足与常乐——中国人的苦乐观[M]，昆明：云南人民出版社，1999．
[51]刘泽华、王连升．论《庄子》的人性自然说与自然主义的政治尽想、中国哲学第十一辑[J]，北京：人民出版社，1982．
[52][美]严守诚．“道”之分疏：论早期儒道之异同、国际汉学第七辑[J]，郑州：中州古籍出版社，2002．