本文選題：春秋思想世界 + 《詩》《書》《禮》《樂》傳統(tǒng)　； 參考：《復(fù)旦學(xué)報(bào)(社會(huì)科學(xué)版)》2017年05期

【摘要】：春秋思想世界中存在著兩股重要的力量,一是《詩》、《書》、《禮》、《樂》代表的老傳統(tǒng),另一個(gè)是齊桓-管仲的形名-事功思潮。作為新涌現(xiàn)的思想力量之代表,齊桓-管仲思想以效率、功利為其基本旨趣,其現(xiàn)實(shí)目標(biāo)包括取物以歸己與屈人(國)以就己,即"有為"。齊桓-管仲的形名事功思想與權(quán)力、物質(zhì)利益牽連,擁有更強(qiáng)的變革現(xiàn)實(shí)的力量,由此成為春秋戰(zhàn)國諸侯為之傾心的新的思想勢力。晉文公圖霸業(yè)之舉措多借鑒齊桓-管仲,子產(chǎn)治鄭國,尚賢使能,鑄刑書,鄧析據(jù)此造"竹刑"。這些以客觀性、確定性、效率性為主導(dǎo)的精神可以看作是對(duì)齊桓-管仲思想的繼承與發(fā)展。形名-事功思潮是對(duì)《詩》、《書》、《禮》、《樂》所構(gòu)成的老的思想世界之反動(dòng),"禮崩樂壞"正是這一思潮崛起、沖擊所帶來的后果。這種新思潮一方面動(dòng)搖了《詩》、《書》、《禮》、《樂》思想系統(tǒng),成為與之對(duì)峙的思想力量;另一方面,這個(gè)思潮與《詩》、《書》、《禮》、《樂》思想傳統(tǒng)一道構(gòu)成了先秦諸子思想之源頭與基本境域。兩種思想力量之對(duì)立、激蕩也構(gòu)成了春秋思想進(jìn)一步發(fā)展的內(nèi)在張力。老子以"無為"扭轉(zhuǎn)"有為",其反對(duì)、超越的對(duì)象包含禮樂文化,但最重要的是形名法術(shù)�？鬃訌闹�,欲恢復(fù)被齊桓-管仲的形名事功沖擊而逐漸式微的老傳統(tǒng)。不同于老子同時(shí)拒斥禮樂、形名,孔子拒斥形名法令而使之歸于仁與禮。老、孔思想所達(dá)到的境界皆基于以上兩股精神力量之間的巨大張力。正視這兩股思想力量及其對(duì)立構(gòu)成的思想張力,為準(zhǔn)確理解春秋思想世界及諸子思想提供了必要的前提。
[Abstract]:There are two important forces in the thought world of the Spring and Autumn period. One is the old tradition represented by poem, Book, ritual and Music, and the other is the ideological trend of form, name, work and achievement of Qi Huan-Guan Zhong. As the representative of the newly emerging ideological power, Guan Huan-Guan Zhong's thought regards efficiency and utilitarianism as its basic purport, and its realistic goals include taking things to belong to itself and subjugating others (countries), that is, "having to do". Qi Huan-Guan Zhong's thought of "form and fame" and "power" and "material interests" had stronger power to change the reality, and thus became a new ideological force that the princes of the Spring and Autumn period and warring States fell in love with. Jin Wen Gong's action to dominate the industry more learn from Qi-Guan Zhong, son of Zheng State, Shang Xian can, casting the book, Deng Analytic to create "bamboo punishment." The spirit of objectivity, certainty and efficiency can be regarded as the inheritance and development of Qihuan-Guan Zhong's thought. The thought of form, name and work is a reactionary reaction to the old world of thought constituted by Poems, Books, Rites, and Music. The rise of this trend of thought is the consequence of its rise and impact. This new trend of thought, on the one hand, has shaken the ideological system of "poetry", "book", "rite" and "joy", and on the other hand has become the ideological force facing it. This trend of thought, together with "poem", "Book", "Rites", "Music" thought tradition, constituted the origin and basic realm of the thought of the Pre-Qin School of thought. The antagonism of two kinds of thought forces, agitation also constituted the inner tension of the further development of the spring and autumn thought. Laozi "turn around" by "inaction", its objection, transcendent object includes the culture of etiquette and music, but the most important thing is form and name magic. Confucius wanted to restore the old tradition of being impacted by the form and fame of Huan-Guan Zhong from the Zhou Dynasty. Different from Laozi's rejection of ritual music and form name, Confucius rejected the law of form name and attributed it to benevolence and propriety. The realm reached by Confucius was based on the great tension between the two spiritual forces. Facing up to these two ideological forces and the ideological tension of their opposition provides a necessary premise for the accurate understanding of the ideological world and the thoughts of the philosophers in the Spring and Autumn period.
【作者單位】： 華東師范大學(xué)中國現(xiàn)代思想文化研究所;
【基金】：教育部基地重大項(xiàng)目“通過-超過:古今中西之爭視域下達(dá)馮契哲學(xué)研究”(項(xiàng)目批準(zhǔn)號(hào):16JJD720005)階段性成果 江蘇省“公民道德與社會(huì)風(fēng)尚”協(xié)同創(chuàng)新中心、“道德發(fā)展智庫”階段性成果
【分類號(hào)】：B22

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