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儒家道德律则的确立不是权利主体的自我立法、自我设准,而是人性对天道的投诚与献祭。儒家的道德君子通过对感性自我的剥夺筑起天道的祭坛,把自己变成阐释天道的符号化存在,又以天道的名义谋求把每个人都变成献祭的牺牲。通过系人性于天道,儒学在形而上层面宣布了民众的同质性,确立了君子圣人作为民众代表的资格,论证了神圣王权对社会大众进行类处理的依据。性善论论证的是“小人”被统摄的合理性,性恶论强调的则是“小人”被规训的必要性。儒学是王权主义政治思想武库里最有效力的装备,它所追求的“修德归道”实际上是向绝对者的主动投诚。
The establishment of the Confucian moral law is not the self-legislation of the main body of rights. The Confucian moral gentleman, by depriving her of the sensual self, built the altar of Heaven, turned himself into a symbolic existence of the interpretation of Heaven, and in the name of Heaven sought to sacrifice everyone as a sacrifice. Through human nature in heaven, Confucianism announced the homogeneity of the people at the metaphysical level, established the qualifications of the gentleman’s sage as the representative of the people, and demonstrated the basis for sacred monarchical power to handle the social masses. The theory of goodness proves the rationality that “the villain” is unified and the theory of sexuality and evil emphasizes the necessity of being regulated by “villain”. Confucianism is the most effective weapon in the arsenal of political thought. Its pursuit of “cultivating virtues” is in fact an initiative toward the absolute.