先秦儒家的政治考古學

Abstract

近世以來，儒家思想常常在政治領域遭受詬病，或被目為迂闊的理想主義，或被視作與集權專制同流。本書嘗試通過「考古學」的方法鬆動傳統思想史研究的限制，突破「道德—政治」二分的格局，進而考掘出蘊含在先秦儒家實踐中的另一種深層「政治性」。這種新的「政治」的發現，啟發自晚近政治哲學界對「政治」的重新定義，它將有助於我們在原本僅僅視作儒家道德性論述的地方，重新看到對於政治生活的構想。由此考掘出的儒家「政治」由兩個運作機制構成，一方面將呈現為橫向運作在「修身—人己—共同體」之間的動態結構，從而避免了任何同一化、集權化的共同體模式，另一方面將展現為「感受—形式」之間的拉扯過程，通過強調人的感受性來對抗「形式化」的支配性結構。\n本書將深入先秦儒家的文本脈絡之中，分上下兩篇來進行這一考古之旅。上篇主要以《論語》與郭店楚簡作為討論對象，是為對早期儒家（孟子之前）話語的不同運作方式進行考察，下篇則以《孟子》、《荀子》及同時代的相關思想文本作為討論對象，旨在追尋先秦儒家在戰國政治話語脈絡中的演變系譜。\n上篇嘗試以四種不同的具體方式來運作「考古學」，第一章通過戲劇人物分析的方式來鬆動、活化覆蓋在《論語》上的既定理解圖式，第二章則在初步描繪出倫理性的「仁禮」結構的同時，通過君子與疏異他人的關係暴露出「政治」的缺席，第三章藉由郭店楚簡來審視這種政治缺席，從而翻轉傳統解讀模式，揭示出一種運作在「修身—人己—共同體」之間的動態政治實踐，而第四章則轉而通過來自墨、法家的挑戰，在郭店楚簡「仁內義外」的觀念中，揭示出因「感受—形式」之張力而不斷衍生的儒家「政治」。\n下篇首先梳理「天道宇宙論」這一直接連通了「修身」與「共同體」的戰國新型政治話語，從而引入權力系譜學的考察向度，以便考察孟子與荀子如何分別在「感受—形式」與「修身—人己—共同體」的架構上，突破這種權力話語的時代壟斷。在孟子部分，「不忍」與「四端」看似統一於性善的道德人性論，實則呼應著「感受—形式」之間的政治行動；在荀子部分，「性情」、「定分」、「先王」的遞進層次同樣並未固化、同一化為一套垂直式的治理結構，而是呈現為「修身—人己—共同體」之間的動態實踐。孟子、荀子所發展的儒家政治，最終成為不同於「天道宇宙論」的一種「天命—共通」的實踐形態，體現為儒家君子在「天—命」的限制與召喚下，無限地尋求著與他人的共通。最後，我們嘗試溢出考古學式的歷史考察，直接引入當代政治哲學的思考，在「潛能」、「複數性」、「共通體」這三個層次上，進一步激發出儒家的當代政治潛能。

In modern time, Confucianism is always blamed in the field of politics, either for its impractical idealism or its cooperation with the autocratic monarchy. This thesis, however, by the approach of archaeology that cancels the limits of the traditional studies of thought history, tries to dig out in the practice of Pre-Qin Confucianism the deep “political” that breaks the dual structure of “morality-politics”. This discovery is delighted by the re-definition of “politics” in contemporary political philosophy, and will uncover an idea about political life in that which was considered merely as moral discourse. In a word, the “politics” of Confucianism is, therefore, consist of two apparatuses: one is operating transversely as a dynamic framework of “self-cultivation/ one-the other/ community” beyond any unified totalitarianist mode; another is presented as the tension between “feeling/ form”, which, to fight against the domination of formalization, emphasizes on the feelingness of human.\nTo start this archaeological journey deep into the contexts of Pre-Qin Confucianism, the thesis is divided into two parts. The first part, taking Analects and Guodian Texts as the research objects, contributes to the operating modes of the discourses of early Confucianism(before Mencius). The second part will concentrate on Mencius, Xunzi, and other relevant texts, for the purpose of pursuing the genealogical trace of Pre-Qin Confucianism in the political discourse contexts of Warring States Period.\nIn the first part, the method of archaeology is operating in four specific ways. While Chapter One takes the approach of character analysis to re-activate the fixed schema of interpreting Analects, Chapter Two turns to reveal the absence of “politics” in depicting the ethical structure of “Ren-Li”. Further to consider this absence, Chapter Three discovers a dynamic political practice running as the framework of “self-cultivation/ one-the other/ community” in the reversal of traditional understanding. Chapter Four, by bringing the challenges from Mohism and Legalism, which influence the idea of “Ren-interior Yi-exterior” in Guodian Texts, will focus on how the Confucianism politics is shaped from the tension of “feeling/ form”.\nThe second part firstly contributes to the analysis of “Heavenly Way Cosmology”, the new type of political discourse that immediately connects “self-cultivation” and “community”, by which a view of power genealogy is brought in to investigate how Mencius and Xunzi struggle against this rule. In the part of Mencius, while “not-bearing” and “four-sprout” plausibly unified into the moral theory that insists on the goodness of human nature, the tension between “feeling/ form” is stimulated to call up the political action. In the part of Xunzi, the succeeding process of “Xing-qing”, “distinction” and “Sage-King” is not built as a vertical construction of government, but turns out to be the dynamic practice among “self-cultivation/ one-the other/ community” instead. The politics from Mencius and Xunzi is presented as a practical mode of “Heavenly Decree communicativity”, which encourages the Confucianism Junzi to seek for the communication with others infinitely in the limit and summon from Heaven. In the end, this thesis tries to advance beyond the archaeological way, by introducing the thinking of contemporary political philosophy. In the striking of three keywords as “potentiality”, “plurality” and “communauté”, the modern potentialities of Confucianism politics will finally emerge.