摘要
近来关于"父子互隐"问题的探究,渐渐都聚焦于"直"和"隐"的理解,这当然是有必要的。但是,解决这一问题的首要前提,是必须"回到"孔子与叶公对话的情景与状态之中去,仿佛作为理解者的我们本身也是"在场者"。知人论世的传统与老生常谈,仍然有助于我们敲开孔子与叶公对话的大门,合理地理解与解释"直"与"隐"的基本真义,进而解开孔子"父子相隐"的本真之义。这就是:孔子的直或直道,绝非是指父母与子女之间互相隐庇、隐瞒或不称扬对方的过失或罪恶,而是父母与子女之间的互相规劝(教育)与帮助,旨在"绝恶于未萌,起敬于微眇","敬以直内,义以方外",从根源上杜绝、断除或斩除彼此之间的任何一方可能犯有大过或罪行的苗头;旨在从根本上彻底避免引起父母与子女之间互相告发与指证的不幸的人伦悲剧的发生。不能把以孔子为代表的儒家伦理,归结为特殊的道德情感主义所谓的"血缘亲情伦理",但也不能简单地以西方的道德理性主义来规约孔子的伦理思想;依据儒家一贯的"中庸之道",毋宁说,孔子的伦理原则,乃是一种追求与讲究道德情感与道德理性适中调和的道德"中庸"主义。
A recent probing on the issue of ＂mutual cover-up between father and son＂ has gradually focused on the understanding of ＂candidness＂ and ＂cover-up＂. Though it is necessary, in solving this problem, the key is to ＂go back to＂ the Confucian dialogue situation with She Gong, like being ＂on the spot＂. Confucius＇ ＂mutual cover-up between father and son＂ can be understood not as covering up evil deeds or crimes among family members, but as mutual admonishing and help, preventing family members from mutual accusation and human tragedy. We should not attribute Confucian ethics to a special ethics- emotion, i.e., a so-called ＂blood tie family ethics＂, and, also, we should not make a critique of Confucian ethical thought simply by western ethic-reason. According to a consistent Confucian ＂golden means＂, we would rather say that Confucian principle of ethics is a moral ＂golden means＂ theory that pursues ethic emotion, as well as an ethic reason of moderation and harmony.
出处
《学术月刊》
CSSCI
北大核心
2014年第8期79-88,共10页
Academic Monthly
关键词
亲亲互隐/父子相隐
直
隐
道德中庸主义
mutual cover-up among family members, candidness, cover-up, ethical doctrine of goldenmeans
