摘要
"名"是先秦儒家思想的重要组成部分。和名家关注于"名实关系"有所不同,儒家对"名"的关注主要集中在社会政治领域,认为"名"是对事物的"质"的指示符号。和道家主张由物自命其名而主张秩序的自发生成不同,儒家认为"名"来自于圣王,礼乐秩序来自于圣王的建构。这一秩序是由名物制度和名分共同组成的有机整体。因此,当社会政治秩序失范之后,恢复社会政治秩序的首要任务即是"正名",通过"名"来规范人们的行为,使得社会恢复稳定有序。
＂ Name＂ （名）, together with status （名分）, is an important part of the pre-Qin Confucian thought. Being different from the School of Logicians＇ （ 名家） concern over the relationship between ＂name＂ and ＂reality＂ （名实）, Confucianism＇ s concern over ＂ name＂ was concentrated in the social and political areas, regarding ＂name＂ as an indicative mark of the ＂quality＂ of things. Name and status indicated the unity of morality and position. Taoism advocated that objects gave their names by themselves and hence order was self-generated, while Confucianism believed that ＂name＂ came from the holy monarch and that the ritual and music order （礼了秩序）also came from the construction of the holy monarch. This ritual and music order was an organic entity formed by the system of names and objects （名物） and status. Therefore, when the social and political order was disrupted, the primary task of restoring this order was to have a ＂formal name＂ （ 正名 ） and normalize people＇ s behavior by way of ＂name＂, so that the society would return to stability and order.
作者
刘世宇
Liu Shiyu(School of Government,Peking University,Beijing,100871,China)
出处
《北京大学学报（哲学社会科学版）》
CSSCI
北大核心
2018年第5期73-81,共9页
Journal of Peking University(Philosophy and Social Sciences)
关键词
名
名分
秩序
命名
正名
name （名）
status
order
naming
formal name （正名）
