【作者】 傅蓉；

【导师】 郭齐勇；

【作者基本信息】 武汉大学 ， 哲学·中国哲学， 2021， 博士

【摘要】 孝是传统伦理道德体系中的基础与核心,是传统文化的基因,对古代中国产生了广泛而深远的影响,在个人道德发展、家庭和谐、社会稳定、文化绵延等各方面均发挥了积极作用。非但如此,在我国全面走入现代化的今天,孝也依然为当代中国人高度认可,并具有极高的社会意义与实践价值。但是,传统孝道不可避免地存在封建文化的糟粕,具有历史局限性,不能直接用于现代生活。换言之,传统孝道有进行现代转化的必要与价值。在深入把握传统孝道的基础上,充分挖掘孝的积极因素,在现代社会条件下对其进行现代转化,不但符合传统文化传承与发展的内在需求,而且有助于应对现代社会出现的系列问题,促进社会发展,建设和谐中国。本文提出建构一个既保留传统孝道精髓,又能为现代中国人认可并实践的现代孝道的研究目标。依此目标,将研究主题分解为三个小问题,逐一进行探索。第一是传统孝道的精髓是什么?第二现代人能接受的孝道是什么?第三怎么对孝进行现代转化?要言之,本文的思路是先明确传统孝道的精华和本质,再探索现代人对孝的认知,然后基于这两个基本前提,对传统孝道进行转化。这一思路最大限度保证了转化工作的客观性、科学性,以及转化结果的可落实性。文章的结构即依这三个问题逐步展开。研究认为,孝兴盛于西周,周王室延续了殷商宗法国家的政治组织形式,将国家建立在血缘基础之上,同时改造殷商信仰体系,通过天祖分离,以德配天实现了文化的人文转向。在此背景下,周人将孝建构为一种宗族伦理,由于周代“宗国合一”的国家性质,孝在此时具有尊祖敬宗,维护宗统、维护君统的政治意义。春秋战国时期,孔子将孝彻底家庭伦理化,把孝设定为每个人都需要遵守的、普遍性的家庭伦理规范。同时将孝与仁勾连起来,虽然没有对孝与仁的关系做充分讨论,但这种勾连无疑为后儒将孝道德化、心性化埋下了伏笔。此后儒家学者曾、孟等人对孝大力推崇,建构了一个结构完整、内容丰富的孝道思想体系。秦汉之际的儒家学者们还在此基础上编纂了《孝经》,移孝做忠,将孝迁移到社会领域及政治领域,用以解决社会特别是政治问题。孝因此突破家庭成为一种治国理念。宋明时期,心性儒学的建立与传播使得孝的修身色彩被广泛关注,理学家将修身与天道相勾连,通过“理”充分阐释了孝与仁的关系,使孝在理论上成为超越有限,追求无限的重要途径。至此,传统孝道的主要内容与结构基本稳定下来。通过分析各发展阶段孝的内容,发现孝有四个核心要素。分别是报本返始的伦理精神核心,敬爱之情的孝道情感核心,忠礼之行的孝道行为核心以及亲亲而仁民的孝道内容核心。其中“亲亲而仁民”是孝道核心中的核心,是其他三个核心要素的总括,是孝道中最具生命力的部分,体现了儒学建构孝道理论的道德发展主旨。此外,孝有六个基本行为规范,分别是赡养父母、顺亲荣亲、以正致谏、丧祭以礼、传宗接代以及继志述事。正是由于孝的这些基本内容与核心要素,使得它在传统社会发挥了使个体安身立身,使家族融洽有序,使社会和谐稳定的重要功能。由于社会环境与历史条件的巨大变化,孝在现代社会遇到了来自政治、经济、家庭结构、个人观念等一系列的困境,它似乎到了难以维继的绝境。然而对现代人的调查显示,现代人对孝持正面态度。通过对比传统孝道内容发现,现代人的孝观念中保留了“亲亲而仁民”的部分内容以及报本返始的精神、敬爱之情、忠礼之行。虽然这几个核心要素的内容不完全与传统孝道一致,但两者并未表现出本质差异,如果对其进行转化能够被现代人接受。在孝道行为上,现代人仅认可赡养与陪伴,其他隐含尊卑有等、单向义务意涵的行为被全部舍弃,且未增加新的孝道行为。分析认为,生活多元使得现代人无法形成统一性的孝行规范。为了进一步确认孝的转化内容,对孝的组成部分进行社会价值分析。分析发现,“亲亲而仁民”不但能为现代人接受,而且满足了三条价值标准,是最具价值的孝道内容。据此,研究锁定了“亲亲而仁民”,将其视为主要转化内容。此外,忠礼之行也同样具有转化价值。分析发现基本孝道行为多数具有积极内涵,通过重新诠释能够转化为对社会发展有益的成分,少部分反映了封建社会的强权本质,对现代社会的发展无所助益。由于对孝行的转化与不宜形成统一孝行规范的现实产生了冲突,因而只能通过教育引导行为主体将行为内化,不能提出孝行规定。基于以“亲亲而仁民”为中心的孝道核心要素的哲学再思考与重新诠释,本文提出,孝的本质是被卷入以血缘为基础的亲子关系中,基于“报本返始”,与父母互动过程中生成的角色伦理。孝道要求行为主体应该将在亲子互动中形成并巩固下来的道德情感外推,建构属于自己的以亲亲为中心的人际互助网络。这个网络就是行为主体的心理场域,主体在这个场域中发展出道德主体性,被这个场域定义,在场域中获得价值与存在感。因此,孝是生成的,过程性的,不是被先定的。基于这一认识,本文将孝的转化分为理论层面的转化与实践(行为)层面的转化,并认为,实践层面的转化才能真正生成孝。理论层面的转化有赖于哲学诠释,实践层面的转化则要在实践中才可能真正实现。实践转化的主体即是孝的行为主体。因此,孝的现代转化不是一个人或一群人的事,而是整个民族,是全体中国人的共同事业。本文提出了四个实践转化原则,并提出培养转化主体、营造转化环境等转化路径。更多还原

【Abstract】 Filial piety is the foundation and core of the traditional ethics and morality system,and is the gene of traditional culture.It has a wide and far-reaching influence on ancient China,plays an active role in the development of personal morality,family harmony,social stability and cultural extension.Not only that,in China today,filial piety is still highly recognized,and has a very high social significance and practical value.However,the traditional filial piety inevitably has the dross of feudal culture,which has historical limitations and cannot be directly used in modern life.In other words,traditional filial piety should be transformed.This paper want to construct a modern filial piety which not only retains the essence of traditional filial piety,but also can be recognized and practiced by modern Chinese.So,the research topic is divided into three small problems.First,what is the essence of traditional filial piety? Second,what filial piety can modern people accept?Third,how to transform filial piety? To put it this way,the idea of this article is to clarify traditional filial piety’s core,and then explore the modern people’s cognition of filial piety,and then transform the traditional filial piety.This idea ensures the objectivity and scientificity of the transformation work,as well as the feasibility of the transformation results.According to the research,filial piety flourished in the西周Dynasty,and the royal family of西周continued the political organization form of the patriarchal clan system of殷商,established the country on the basis of blood,reformed the belief system of殷商,and realized the humanistic turn of culture through the separation of heaven and ancestors and the match of virtue with heaven.In this context,西周’s people constructed filial piety as a kind of clan ethics.Due to the national nature of"the unity of the clan and the state",filial piety has the political significance of respecting the ancestors and the clan,maintaining the clan and monarchy.During the春秋战国period,Confucius made filial piety a universal family ethic that everyone should abide by.At the same time,the connection between filial piety and仁,although not fully discussed the relationship between filial piety and仁,but this connection is undoubtedly the foreshadowing of the later Confucian moral filial piety,heart.Since then,Confucian scholars曾子,孟子and others have highly praised filial piety and constructed a filial piety ideological system with complete structure and rich content.During the秦and汉,Confucian scholars compiled the《孝经》on this basis,which transferred filial piety to the social and political fields to solve social,especially political problems.Therefore,filial piety breaks through the family and becomes a concept of governing the country.In the宋明,the establishment and spread of mind Confucianism made the cultivation of filial piety widely concerned.理学家linked the cultivation of filial piety with the way of heaven,and fully explained the relationship between filial piety and仁through天理,which made filial piety an important way to surpass the limited and pursue the infinite in theory.So far,the main content and structure of traditional filial piety have basically stabilized.By analyzing the content of filial piety in each development stage,it is found that filial piety has four core elements.They are the core of ethical spirit,the core of moral emotion,the core of loyalty and respect,and the core of content.The core of content is亲亲而仁民that is the core of the core of filial piety,the summary of the other three core elements,and the most vital part of filial piety,which reflects the moral development theme of Confucian filial piety theory.In addition,there are six basic norms of filial piety,which are to support their parents,to honor their parents,to admonish them with righteousness,to mourn them with rites,to carry on the family line,and继志述事.It is because of these basic contents and core elements of filial piety that it plays an important role in the traditional society,which makes the individual settle down,the family harmonious and orderly,and the society harmonious and stable.Due to the great changes of social environment and historical conditions,filial piety in modern society has encountered a series of difficulties from politics,economy,family structure,personal concept and so on.It seems that it is difficult to maintain.However,the survey of modern people shows that modern people have a positive attitude towards filial piety.By comparing the traditional filial piety,it is found that modern concept of filial piety retains part of the content of traditional filial piety,such as亲亲而仁民,报本返始,“Respect and Love”and“Loyalty and Courtesy”.Although these core elements are not completely consistent with traditional filial piety,they do not show essential differences.If they are transformed,they can be accepted by modern people.In the aspect of filial piety,modern people only recognize two kinds of behavior:supporting and accompanying,while other behaviors with equal dignity and one-way obligation are abandoned.In order to further confirm the transformation content of filial piety,this paper analyzes the social value of the components of filial piety.It is found that"亲亲而仁民"can not only be accepted by modern people,but also meet the three value standards,which is the most valuable content of filial piety.According to this,the study focuses on"亲亲而仁民"and regards it as the main transformation content.In addition,“Loyalty and Courtesy”also have transformational value.Some of the basic acts of filial piety meet the needs of society and have social value.Some of them can be transformed into beneficial elements for social development through reinterpretation.Some of them reflect the power essence of feudal society and are not helpful for the development of modern society.Based on the Philosophical Rethinking and reinterpretation of the core elements of filial piety centered on"亲亲而仁民".This paper proposes that the essence of filial piety is involved in the blood based parent-child relationship,based on the报本返始to parents.Filial piety requires that the behavior subject should extrapolate the moral emotion formed and consolidated in the parent-child interaction,and construct their own interpersonal mutual aid network centered on the parents.This network is the psychological field of the behavior subject,in which the subject develops moral subjectivity,is defined by this field,and obtains value and sense of existence.Therefore,filial piety is generative,procedural and not predetermined.Based on this understanding,this paper divides the transformation of filial piety into the transformation of theoretical level and the transformation of practical(behavior)level,and holds that the transformation of practical level can really generate filial piety.The transformation of theoretical level depends on philosophical interpretation,while the transformation of practical level can only be realized in practice.The subject of practice transformation is the subject of filial piety.Therefore,the modern transformation of filial piety is not a matter for one person or a group of people,but for the whole nation and all Chinese people.This paper puts forward four principles of practice transformation,and puts forward the transformation path of cultivating transformation subject and creating transformation environment.更多还原