文不在茲乎——孔子文化觀闡微

Abstract

本論文以孔子文化觀作為主要探究論題。緒論先重探孔子於文化史中之定位問題，特別通過對錢穆文化學理論脈絡的考察，並闡發梁漱溟、唐君毅兩先生，對孔子於文化史中之獨特價值義位，以及文化意識、道德理性觀念的洞見，作為理解孔子文化觀之重要參照門徑。正文前兩章，解析孔子之「志」與「學」、「道」與「教」背後蘊涵，對孔子之人格生命、所承「周文」之道、所行之「教」主要內容，有整體而細緻之闡述。並通過對〈學而〉首章分析，指陳孔子文化觀之兩項洞見：一為確立人類之真實存在姿態，即在心態之自覺與反省之努力；二是「學心」體現之三重層境：一為自己心全然致力於學時之平凡與真實境相；二為心對向他人與群體時之通達而無隱境相；三為心之自立於世俗或「人莫我知」外時之超拔而無對境相。 第三章，通過孔子對《詩》之說解與洞見闡發，旨在啟導人心思之美善，以自身心態之正向與光明，直面人事與存在之境況。再從孔門師弟論《詩》之問答，或孔子對逸《詩》之說解，或直論《詩》之「興」，如何感發人性內蘊「文」之真實與人格世界之懿美。第四章，抉發孔子如何從《書》抉發人性之「文」之價值向度。《書》所載道理，多與上位者之德行、人倫關係、為政治道內容相關。然孔子引《書》用意以至《書》義之詮釋，意不在複述古代史實與人事，甚至非對史事本身直下價值判斷。孔子說解《書》義，實是要人通透文字，直見《書》中人物心態與行事正誤。正誤判準，本於人性與人倫關係之善。故必先內反自己心之性情，深明德行努力方向，方能真正通達《書》之事理，直由事理以見人性真理：孝弟與無我之德。特別是孔子闡發文王「至德」體現之崇高價值真理，正是通過對《書》之價值整合與意義新詮，既揭示舜與武王德行之正，更指明親賢與用賢，亦是君王應有之德行。最後，孔子對《書》之提要與總綱，具現於〈堯曰〉首章對古聖王德行與治道之敘述。既標顯聖王人格生命之獨特意態，更教人由《書》直體諸聖王敬讓戒慎、謙後無我之心境。第五章，則以〈八佾〉篇特定章組為中心，結合《論語》「禮樂」主題之相關文獻，對「禮之本」與「樂之本」論題展開析述。進以指出，孔子禮樂之教根本關懷，即教人自反仁心之真實。相較於《詩》興立基於自然情性之感受與感通能力，仁心感通之無限隔與無對性，直接體現於人倫存在情境，呈顯為敬、愛、和三種真實而懿美之人性關係。故仁心即人至根本而不容已之道德理性，禮與樂，則是仁心顯豁之「文」，分別開闢兩種價值向度：禮之「文」，實現人之敬讓、謙下、居後之德行；樂之「文」，則成就生命存在感受之終極悅樂與美善。

This thesis focuses on the system of Confucius’ cultural perspective as the main topic of exploration. The author first re-examines the issue of Confucius' position in cultural history, particularly through an investigation of Qian Mu's cultural theory and an exposition of the unique value and cultural significance of Confucius in cultural history as well as the insights into cultural consciousness and moral rationality concepts by Liang Shu-ming and Tang Jun-yi. This allows for an in-depth analysis of the theme of Confucius' cultural perspective. In the first two chapters of the main text, we delve into a profound analysis of the connotations behind Confucius' concepts of "志" (aspiration) and "學" (learning), as well as the underlying meanings of "道" (Way) and "教" (teaching). The aim is to provide a comprehensive and detailed exposition of Confucius' personal character, his embodiment of the teachings of the "Zhou classics," and the central contents of his educational philosophy and practices. Through an analysis of the first chapter of "Xue Er", the author points out two insights into Confucius' cultural perspective: firstly, the establishment of the true posture of human existence, which is achieved through conscious mentality and self-reflection; and secondly, the three-fold realm embodied by the "learning of the mind": the first is the ordinary and genuine realm when focusing solely on learning; the second is the unobstructed realm when facing others and the group; and the third is the realm of transcendence when the mind stands independent of the mundane world or when no one knows one's abilities. Therefore, "learning of the mind" is the basis for understanding Confucius' awakening to life and cultural perspective. Chapter 3 focuses on Confucius' teaching of "The Book of Songs," aiming to guide people towards the beauty and goodness of their thoughts and emotions, starting with cultivating a positive and bright mindset and facing the circumstances of human affairs and existence. The chapter then examines Confucius' discussions on "The Book of Songs," including his answers to his disciples' questions, his explanations of the meaning behind certain poems, and his thoughts on the emotional "arousal" evoked by the poems, all of which illustrate how "The Book of Songs" can help to reveal the true essence of culture within the human character and the beauty of one's personality. In Chapter 4, we elucidate into how Confucius' teachings in the Book of Documents (Shujing) reflect the value dimensions of human nature. The Book of Documents contains teachings on the virtues of leaders, human relationships, and political governance. However, Confucius did not simply repeat historical facts or make value judgments on them. Rather, he used the Book of Documents to teach people to understand the inner thoughts and actions of the characters in the text. By understanding what is right and wrong, people can cultivate their own virtues and improve their relationships with others.To truly understand the teachings of the Book of Documents, people must reflect on their own true feelings and emotions. Through this introspection, they can come to understand the principles taught in the text and the true essence of human nature, such as the virtues of filial piety and selflessness. Confucius especially emphasized the value of the virtuous actions of Zhou Wen Wang, which embody the highest ideals of morality. Through the integration of values and the reinterpretation of the text, Confucius not only revealed the positive aspects of the moral character of ancient kings such as Shun and Zhou Wu Wang, but also emphasized the importance of having wise and virtuous advisors and using their talents effectively, which are crucial qualities for a good leader.Finally, Confucius' teachings on the Book of Documents can be summarized in the first chapter of the "Yao Yue" section, which describes the virtues and governance of the ancient sage-kings. This section not only highlights the unique characteristics of each sage-king's life and personality, but also teaches people to emulate the virtuous attitudes of these kings, such as humility, self-restraint, and deference to others. Chapter 5 discusses the "Ba Yi" in relation to the fundamental concerns of Confucianism: ritual and music. The ultimate goal of Confucian ritual and music teachings is to cultivate the innate virtue of benevolence within individuals. Unlike the "Book of Songs," which emphasizes the sensory experience and emotional connection between the self and the external world, the virtue of benevolence is reflected in the basic human relationships of filial piety, brotherly love, respect, and harmony. According to Confucian thought, the virtue of benevolence is the foundation of morality and ethics. Ritual and music serve as the goodness that embodies and expresses the virtue of benevolence. Ritual emphasizes the performance of respectful, humble, and subordinate behaviors, while music focuses on the ultimate pleasure and beauty of life experience. In Confucianism, ritual and music are not merely external practices, but rather are an integral part of cultivating one's inner virtue. Through the practice of ritual and music, individuals develop the capacity to recognize and respond to the needs and emotions of others, to practice humility and respect, and to find joy in life's experiences. Thus, the virtue of benevolence is the core of Confucian morality, and ritual and music serve as the means to express and cultivate that virtue.