关键词:中庸、时中、中正、中和
The Inherit Logicality of Confucius Theory of “The Mean”
Abstract: Confucius theory of “The Mean (Zhongyong)” has its Inherit Logicality, (Zhongyong, usually translated as “The Mean”, means to attain due measure and degree and to avoid extremes.) the author’s viewpoint can be summarized as the following four points:
First, the logical start of “the Mean” theory is “Shangzhong”, (which means to lay great stress on “the Mean” always.) The essence of “the Mean” is “Shizhong”, (meaning to adhere to the principles of “the Mean” all the time. This can also be explained as “to seize the right time and attain due measure and degree”.) “Zhongzheng ” is the “canon” of “the Mean”, (which means to follow the principles of “the Mean” in accordance of the morns of the society.) “Zhonghe”, (meaning to attain a highly harmonious state,) is the ideal target of the theory of “the Mean”.
The basic connotation of “Shangzhong” is “not to overdo and not to underdo” or “no much and no less”. “Shizhong” means “nothing wrong and nothing right because of that judgement to a thing varies at different time”. “Zhongzheng” is “propriety and righteousness”. “Zhonghe” a highly harmonious state of the nature. “Shangzhong” is a concept belonging to traditional theory originally. And the concepts of “Shizhong”, “Zhongzheng” and “Zhonghe” were developed from the “Shangzhong” by Confucius. These concepts, which are the major part of “the Mean” theory of Confucius, had greatly enriched and expanded the theory of “Shangzhong”.
Key Words: the Mean 、Shizhong、“Zhongzheng 、Zhonghe
“中庸”思想,起源甚古。相传早在氏族社会,帝喾便“溉执中而遍天下”。[1](五帝本纪)尧舜时代,又有所谓“允执其中”的说法。[2](尧曰)成书于殷周之际的《周易》一书,更是鲜明地体现了“尚中”的倾向,如在《易经》六十四卦中,被《易传》及后来的易学称为“中爻”的二、五两爻吉辞最多,合计占47.06%,差不多占到了总数的一半;其凶辞最少,合计仅占13.94%。[3](p146)足见其对“中”的重视。春秋末期的著名哲学家孔子,十分重视对三代文化的传承和弘扬,在他的思想中,也包含了丰富的“尚中”观念。以此为出发点,孔子建构了自己的“中庸”思想体系。本文即对此予以简要的剖析。
一、尚中:中庸的逻辑起点
孔子的“中庸”思想,其逻辑起点,是传统的“尚中”观念。从《论语》及相关典籍中不难看出,“中”是孔子品评人物、选才交友的标准之一,也是其自我修养的行为准则。如:“子贡问:‘师与商也孰贤?’子曰:‘师也过,商也不及。’曰:‘然则师愈与?’子曰:‘过犹不及。’”[2](先进)师,颛孙师,即子张。商,卜商,即子夏。二人均为孔子弟子。子贡问孔子,子张和子夏谁更强一些,孔子评价说:“子张有些过分,子夏有些赶不上。”子贡以为,子张“有些过分”,自然要比“有些赶不上”的子夏强些,孰料孔子的回答则是:“过分和赶不上同样不好”。在这里,孔子衡量弟子孰优孰劣的标准是“中”,即“无过无不及”。
又如:“子曰:‘不得中行而与之,必也狂狷乎!狂者进取,狷者有所不为也。’”[2](子路)“中行”,即中道之人。孔子认为,得不到合乎中道之人和他交往,不得已而求其次,也一定要交到激进的人或狷介的人。因为激进的人一意向前,狷介的人也不肯做坏事。可见,孔子选才或交友的理想标准也是“中”,不得已才求其次。
“中”也是成就“君子”品格的指导思想和行为原则:“子曰:‘质胜文则野,文胜质则史,文质彬彬,然后君子。’”[2](雍也)“文质彬彬”也就是前文所谓的“中行”,关于此点,《颜渊》篇的一段话正好可作注脚:“棘子成曰:‘君子质而已矣,何以文为?’子贡曰:‘惜乎,夫子之说君子也,驷不及舌。文犹质也,质犹文也。虎豹之鞟,犹犬羊之鞟。’”棘子成,卫国大夫。“鞟”即皮革。子贡的意思是说,礼仪形式和朴实的基础这两个方面,对君子来说同等重要,假如把两张兽皮的毛全部拔去,就分不出哪张是虎豹的皮,哪张是犬羊的皮了。因此,对一个人而言,美好的素质和合理的行为都是不可偏废的。