《毛詩•關雎序》王道理想之哲學的解析

A Philosophical Analysis of "the Tao of Kingly Ruling" in the Preface to 'Kwan Ts'eu' in Mao Shih

10.29653/LS.200906.0001

邱黃海(Hwang-Hai Chiu)

王道 ； 風化 ； 風刺 ； 溝通 ； 道德教養 ； 統治理想 ； the Tao of Kingly ruling ； the Transformation of the Inferiors by the Airs Fung-hwa ； the Satirization upon the Superiors by the Airs Fungts'e ； the Communication ； the Moral Cultivation ； the Ruling ideal

鵝湖學誌

42期（2009 / 06 / 01）

1 - 30

繁體中文

本文的目的，是要在處理相關的經學脈絡之後，哲學地解析《毛詩•關雎序》王道理想的理論涵義。《毛詩•關雎序》文簡而意深。其王道風化的理念，若純作概念分析，有靜態結構的解析與動態歷程的解析兩者。問題地看、則王道風化的理想表現的是《毛詩》的儒家統治理想。理論地看，這個統治理想的內在理論結構卻頗為複雜。這個以風化與風刺為其內在環節的統治理念預設了一種人性論、一種預訂了溝通行動的修養理論。這個統治理念，簡單地說，就是認定良好的統治必定是在溝通中增進統治者與被統治者之道德教養的統治。這個統治理想在儒家政治哲學傳統中有其特殊的不可取代性。它的特殊之處基於兩點：第一，五倫之中只有通過溝通互動才能增進彼此的道德教養：第二，良好的統治必定是在溝通中增進統治者與被統治者之道德教養的統治。筆者以為，事實上，如果我們把儒家這個統治理念所預設的封建政治制度予以剝除的話，則這個強調在互動溝通中才能普遍提升道德教養的政治理念恐怕是良好的政治生活絕不可少的必要條件。

The purpose of this article, after some philological and contextual treatments, is to offer a philosophical analysis of ”the Tao of Kingly ruling” in the Preface to Kwan Ts'eu in the Mao Shih. The classical text is short in length but deep in its philosophical import. Its ideal of ”the Tao of Kingly ruling” can be conceptually analyzed according to its static structure and its dynamic process. Problematically seen, it presents its peculiar conception of a Confucian ruling ideal. However, the inner theoretical structure of this ideal in rather complicated. The ruling ideal, which embraces Fang-hwa and Fungts'e as its moments, presupposes a theory of human nature and a theory of moral cultivation in the contest of communicative action. This ruling ideal, to pat ii in its essentials, maintains that good ruling necessarily requires the moral elevation of both the ruler and the subjects, and furthermore, in communication. This ideal has a unique place in the development of the history of Confucian political philosophy. Its peculiarity lies in two points. First, it is only through communication that the moral elevation of both sides of the ruling in possible. Second, a good ruling necessarily improves the moral qualities both of the ruling and the ruled through communication. The author holds that, if we strip away the implicit feudalism, the political ideal of a universal moral elevation based on the communication of the relevant parties is a necessary condition of a good political life.

1. (1985)。毛詩鄭集。京都:中文出版社。
2. (1974)。十三經注疏﹒詩經。京都:中文出版社。
3. (1979)。兩漢思想史卷三。台北:學生書局。
4. (1988)。詩三家義集疏。台北:明文書局。
5. 江乾益(2004)。詩經之經義與文學述論。台北:文史哲出版社。
6. 李明輝(2008)。省思中國哲學研究的危機——從中國哲學的「正當性問題」談起。思想，第九期，165。
7. 邱黃海(2007)。博士論文(博士論文)。中央大學哲學研究所。
8. 邱黃海(2007)。博士論文(博士論文)。中央大學哲學研究所。
9. 洪湛侯(2004)。詩經學史。北京:中華書局。
10. 徐復觀(1990)。中國經學史的基礎。台北:學生書局。
11. 陳奐(1967)。詩毛氏傳疏。台北:臺灣學生書局。
12. 錢穆(1983)。西漢經學今古文平議。台北:東大。