| 從「新外王」論當代新儒家與民主政治的接軌問題 |
| Connecting Contemporary New Confucianism with Democratic Politics： Mou Zongsan’s “New Outer Kingliness (Xin Waiwang)” |
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| 作者 |
陳佳銘 |
| Author |
Chen, Chia-ming |
| 關鍵詞 |
牟宗三、
徐復觀、
唐君毅、
新外王、
民主政治
|
| Keywords |
Mou Zongsan,
Xu Fuguan,
Tang Junyi,
new outer kingliness,
democracy
|
| 摘要 |
本文將展示牟宗三先生的「新外王」之義理結構，尤其是針
對其「良知坎陷」等說進行探究。而且，試圖將牟先生的說法與
當代新儒家諸儒加以對照。例如，徐復觀先生區分了「政治的內
容」與「政治的形式」，而且強調要從傳統德治思想中開出政治
主體。
然而，唐君毅先生卻有許多對民主政治的批評，並提出一種
中國式的民主，本文把他視為與牟先生不同的形態，即他不完全
以為道德理性必須退藏才能開出民主。
最後，本文將嘗試以「良知開出民主說」為研究之目的，希
望把儒家的本質歸於良知本體。此即，還是必須以「攝禮歸義」、
「攝義歸仁」的步驟，把儒學收歸於道德主體之一心。古人因為
知識的不足、氣稟私欲尚未廓清，故良知無法完全開顯，也不能
開出民主。然而，時至今日在知識充分掌握之下，當良知完全朗
現之時，在政治上則必須開出儒家式的民主政治。 |
| Abstract |
This article aims to elucidate the doctrinal structure of Mou Zongsan’s Conception “new outer kingliness (xin waiwang),” with particular attention to his argument of “the self-negation of original moral knowing (liangzhi kanxian)”. It also attempts to compare Mou’s theory with those of other contemporary New Confucian thinkers. Xu Fuguan, for instance, distinguished “content of politics” from “the form of politics” and emphasized that the political subject must be developed from traditional moral and virtuous governance. By contrast, Tang Junyi offers numerous critiques of democratic politics and proposes a specific Chinese form of democracy. This article regards Tang’s position as representing a different configuration from Mou’s, insofar as Tang does not fully maintain that moral reason must retreat or be concealed in order for democracy to emerge. This article takes “democracy developed by moral knowing” as its research purpose to ground the essence of Confucianism in moral knowing itself. That is, one must still follow the steps of “subsuming ritual propriety under righteousness” and “subsuming righteousness under benevolence,” thereby returning Confucian learning to the mind of the moral subject. In ancient times, due to limitations in knowledge and the incomplete clarification of one’s psychophysical endowment
and selfish desires, innate moral knowing could not be fully
manifested and thus could not give rise to democracy. Nowadays,
however, with knowledge sufficiently developed, when moral
knowing stands fully illuminated, it must- at the political level- unfold
into a Confucian form of democratic politics. |
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