《孟子》管窥：空疏的整体观思维
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摘要
本文以《孟子》一书为分析对象，讨论了孟子的整体观思维。
整体观思维虽然涵盖了内外、我人、家国、私公、己群、知行、心物等等诸多方面，但是具体的文字所涉及到的，往往只是其中的一个或几个部分。有见于此，作者先分三个部分讨论了整体观思维的几个重要表现。
文章的第一部分讨论孟子的“王天下”理想。以时间为序，作者分析了孟子在宋国、滕国、魏国、齐国的言论。虽然面对的是不同的国家、不同的君主，孟子的言论在表面上也是针对君主不同的个性和不同的语境而发，他所坚持的其实是一贯不变的行仁政、王天下的逻辑。由于他的整体观思维，孟子固然也常常论及非常基础性的经济问题，但包裹在包打一切的整体方案和唯我正确的绝决态度之中，他的一些部分合理的见解也失去了价值。孟子的“王天下”逻辑非常简单，但简单并不等于可行，由于对当代史和国家机器的忽视，他总是把复杂的政治操作问题简化为道德问题，并由此论证出非此即彼的结论和一蹴而就的过程。这样，他看似完美的设计其实只是空想，他一再不顾现实而坚持的信念只能带给他一再的失败。
文章的第二部分讨论孟子的“家国一体”思想。以家国为一体应该并不是孟子的原创思想，但在他身上，这一思想的表现非常明显，这也是他的整体观思维的一部分。一方面，孟子认为可以以齐家为出发点，发用为治国和平天下。另一方面，孟子言论中的国也完全象是一个家，其等级制度是不可改变的，国家机器也几乎不存在，制度更是完全附属于国君个人。
文章的第三部分讨论孟子的知行一体、天人一体等思想。这是他的整体观思维的理论根据所在。在孟子的理论里，心既能上通于天(或者说天是心的根据，当然，在整体观思维中，这样的区分是无意义的)，又能自然地发用为行，或由“我”及“人”。超越性的心的存在也成为孟子和后世的宋明儒家建构“道统”的工具。
在分析了整体观思维的众多表现之后，文章的第四部分专门讨论了《孟子》中很短的一章，即淳于髡问男女授受不亲一段。从孟子所习用的类比论证(这一方法正是从整体观思维中获得合法性的)入手，作者对孟子的不当类比做了分析，由此说明整体观思维的空疏。
以上部分，作者从《孟子》的文本出发，讨论了他的整体观思维模式。但是，《孟子》文本记录下来的，不完全是孟子可以自圆其说的一个整体。在文章的最后一部分，作者讨论了这些对整体观思维模式提出挑战的内容(它们的背后，是无法忽略的真实的历史和现实)，以此说明整体观思维的苍白。
Based on the classics Mencius, this article discusses on the holistic method of thinking of Mencius.
In the holistic method of thinking, we can find many aspects such as inner and outer, ego and others, family and nation, private and public, single person and multitude, knowing and acting, heart and substance. While to the words in Mencius, the aspects they referred to are limited. So at first, the author discusses on some important angles of the holistic method of thinking in the first three parts of this article.
The first part of this article discusses on Mencius' ideal of "becoming the king of the world". In the sequence of the time, the author analyzes Mencius' words in Kingdom Song, Teng, Wei and Qi. Facing different kingdoms and dictators, Mencius seemed to talk different topic according to the nature of dictator and the context. But in essence, Mencius always focused on his theory of "do the humane politics, then you will become the king of the world". Due to his holistic method of thinking, the practical steps of economic policy that Mencius occasionally mentioned became useless because they were part of an holistic solution and Mencius considered all his words right while that of others wrong. Mencius' theory of "do the humane politics, then you will become the king of the world" was simple, but that does not meant it was feasible. Be short of the consideration of the contemporary and nation organization, Mencius always simplified complex political problems into the matter of ethic and then made a dichotomy conclusion. His seemingly ideal design then was just imagination and the theory he adhered to only led him into failure repeatedly.
The second part of this article discusses on Mencius' theory of "family and nation are one". It is not his invention, but we can find this theory had a severe influence on Mencius, which was also part of his holistic method of thinking. On the one hand, Mencius believed when you made your family harmonic, you could then administer the nation and even the world well. On the other hand, the nation in Mencius' word were just like a family, where the hierarchy can't be altered, the nation organization was loose and the bylaw was just appendix of dictators.
The third part of this article discusses on Mencius1 theory of "knowing and acting are one" and "heaven and human are one", which were the theoretical basis of his holistic method of thinking. In his theory, heart can link itself with the heaven and become the outer action naturally. A transcendental heart were also the facility when Mencius and the Confucians in Song and Ming dynasty constructed the "pedigree of sages".
After discussing on some important angles of the holistic method of thinking, the forth part of this article focus on a short section of Mencius, which was Chun-Yu Kun asked if the male and female could not contact each other. Beginning with Mencius' favorite analogism, which get the justification from his holistic method of thinking, the author analyze this section throughout and then show the limitation of the holistic method of thinking.
The holistic method of thinking was not the whole of Mencius. On the contrary, we can find many words in it, which defy the explanation of the holistic method of thinking and behind them were the truth of history and reality. On the last part of this article, the author discusses on this and shows the inanition of the holistic method of thinking.
整体观思维虽然涵盖了内外、我人、家国、私公、己群、知行、心物等等诸多方面，但是具体的文字所涉及到的，往往只是其中的一个或几个部分。有见于此，作者先分三个部分讨论了整体观思维的几个重要表现。
文章的第一部分讨论孟子的“王天下”理想。以时间为序，作者分析了孟子在宋国、滕国、魏国、齐国的言论。虽然面对的是不同的国家、不同的君主，孟子的言论在表面上也是针对君主不同的个性和不同的语境而发，他所坚持的其实是一贯不变的行仁政、王天下的逻辑。由于他的整体观思维，孟子固然也常常论及非常基础性的经济问题，但包裹在包打一切的整体方案和唯我正确的绝决态度之中，他的一些部分合理的见解也失去了价值。孟子的“王天下”逻辑非常简单，但简单并不等于可行，由于对当代史和国家机器的忽视，他总是把复杂的政治操作问题简化为道德问题，并由此论证出非此即彼的结论和一蹴而就的过程。这样，他看似完美的设计其实只是空想，他一再不顾现实而坚持的信念只能带给他一再的失败。
文章的第二部分讨论孟子的“家国一体”思想。以家国为一体应该并不是孟子的原创思想，但在他身上，这一思想的表现非常明显，这也是他的整体观思维的一部分。一方面，孟子认为可以以齐家为出发点，发用为治国和平天下。另一方面，孟子言论中的国也完全象是一个家，其等级制度是不可改变的，国家机器也几乎不存在，制度更是完全附属于国君个人。
文章的第三部分讨论孟子的知行一体、天人一体等思想。这是他的整体观思维的理论根据所在。在孟子的理论里，心既能上通于天(或者说天是心的根据，当然，在整体观思维中，这样的区分是无意义的)，又能自然地发用为行，或由“我”及“人”。超越性的心的存在也成为孟子和后世的宋明儒家建构“道统”的工具。
在分析了整体观思维的众多表现之后，文章的第四部分专门讨论了《孟子》中很短的一章，即淳于髡问男女授受不亲一段。从孟子所习用的类比论证(这一方法正是从整体观思维中获得合法性的)入手，作者对孟子的不当类比做了分析，由此说明整体观思维的空疏。
以上部分，作者从《孟子》的文本出发，讨论了他的整体观思维模式。但是，《孟子》文本记录下来的，不完全是孟子可以自圆其说的一个整体。在文章的最后一部分，作者讨论了这些对整体观思维模式提出挑战的内容(它们的背后，是无法忽略的真实的历史和现实)，以此说明整体观思维的苍白。
Based on the classics Mencius, this article discusses on the holistic method of thinking of Mencius.
In the holistic method of thinking, we can find many aspects such as inner and outer, ego and others, family and nation, private and public, single person and multitude, knowing and acting, heart and substance. While to the words in Mencius, the aspects they referred to are limited. So at first, the author discusses on some important angles of the holistic method of thinking in the first three parts of this article.
The first part of this article discusses on Mencius' ideal of "becoming the king of the world". In the sequence of the time, the author analyzes Mencius' words in Kingdom Song, Teng, Wei and Qi. Facing different kingdoms and dictators, Mencius seemed to talk different topic according to the nature of dictator and the context. But in essence, Mencius always focused on his theory of "do the humane politics, then you will become the king of the world". Due to his holistic method of thinking, the practical steps of economic policy that Mencius occasionally mentioned became useless because they were part of an holistic solution and Mencius considered all his words right while that of others wrong. Mencius' theory of "do the humane politics, then you will become the king of the world" was simple, but that does not meant it was feasible. Be short of the consideration of the contemporary and nation organization, Mencius always simplified complex political problems into the matter of ethic and then made a dichotomy conclusion. His seemingly ideal design then was just imagination and the theory he adhered to only led him into failure repeatedly.
The second part of this article discusses on Mencius' theory of "family and nation are one". It is not his invention, but we can find this theory had a severe influence on Mencius, which was also part of his holistic method of thinking. On the one hand, Mencius believed when you made your family harmonic, you could then administer the nation and even the world well. On the other hand, the nation in Mencius' word were just like a family, where the hierarchy can't be altered, the nation organization was loose and the bylaw was just appendix of dictators.
The third part of this article discusses on Mencius1 theory of "knowing and acting are one" and "heaven and human are one", which were the theoretical basis of his holistic method of thinking. In his theory, heart can link itself with the heaven and become the outer action naturally. A transcendental heart were also the facility when Mencius and the Confucians in Song and Ming dynasty constructed the "pedigree of sages".
After discussing on some important angles of the holistic method of thinking, the forth part of this article focus on a short section of Mencius, which was Chun-Yu Kun asked if the male and female could not contact each other. Beginning with Mencius' favorite analogism, which get the justification from his holistic method of thinking, the author analyze this section throughout and then show the limitation of the holistic method of thinking.
The holistic method of thinking was not the whole of Mencius. On the contrary, we can find many words in it, which defy the explanation of the holistic method of thinking and behind them were the truth of history and reality. On the last part of this article, the author discusses on this and shows the inanition of the holistic method of thinking.
引文
四书章句集注 朱熹撰 中华书局《新编诸子集成》本1983
孟子正义 焦循撰 中华书局《新编诸子集成》(第一辑)1987
史记 司马迁撰 中华书局1959
庄子集解 王先谦撰 中华书局《新编诸子集成》(第一辑)1987
老子校释 朱谦之撰 中华书局《新编诸子集成》本1984
战国策 刘向撰 上海古籍出版社1978
左传
盐铁论校注(定本) 王利器校注 中华书局1992
中国思想通史(第一卷) 侯外庐、赵纪彬、杜国庠著人民出版社1957
中国思想史 张岂之主编 西北大学出版社1993
中国哲学十九讲 牟宗三著 上海古籍出版社1997
中国古代思想史论 李泽厚著 安徽文艺出版社1994
历史本体论 李泽厚著 生活·读书·新知三联书店 2002
历史理论与史学理论 近现代西方史学著作选 何兆武主编 商务印书馆1999
中国文化与文化论争 张岱年、程宜山著 中国人民大学出版社1990
战国史(增订本) 杨宽著 上海人民出版社1998
原始儒家考述 吴龙辉著 中国社会科学博士论文文库 胡绳主编 中国社会科学出版社1996
孔子周游列国志 孟宪斌著 辽海出版社2001
中国哲学史 上册 胡适学术文集 胡适著 姜义华主编 中华书局1991
中国大历史 黄仁宇作品系列 黄仁宇著 生活·读书·新知三联书店1997
内在超越之路 ——余英时新儒学论著辑要 辛华 任菁编 现代新儒学论著辑要丛书(第一辑) 中国广播电视出版社1992
合外内之道：儒家哲学论 成中英著 中国社会科学出版社2001
天人之际——中西哲学的困惑与选择 张世英著 人民出版社1995
孙开泰《孟子事迹考辨》《中国哲学》第15辑，岳麓书社1992
孙开泰《稷下学宫的百家争鸣与相互影响》，管子学刊1987年创刊号
林月惠《一本与一体：儒家一体观的意涵及其现代意义》，《原道》第七辑
钱永祥《现代性业已耗尽了批判意义吗?——汪晖论现代性读后有感》，《台湾社会研究季刊》37期，2000年
谢祥皓《孟子学术讨论会综述》，中国社会科学院哲学研究所编《国内哲学动态》1985年第一期
刘斌《历代(孟子)研究概观》，齐鲁学刊1987年第2期
刘泽华《战国百家争鸣与君主专制主义理论的发展》，学术月刊1986．12
彭永捷《论儒家道统及宋代理学的道统之争》，中华文明与21世纪论坛 http://philosophy.netsh.net/
梁涛《孟子行年表》、《孟子行年考》，孔子2000网站http://www.confucius2000.com
孟子正义 焦循撰 中华书局《新编诸子集成》(第一辑)1987
史记 司马迁撰 中华书局1959
庄子集解 王先谦撰 中华书局《新编诸子集成》(第一辑)1987
老子校释 朱谦之撰 中华书局《新编诸子集成》本1984
战国策 刘向撰 上海古籍出版社1978
左传
盐铁论校注(定本) 王利器校注 中华书局1992
中国思想通史(第一卷) 侯外庐、赵纪彬、杜国庠著人民出版社1957
中国思想史 张岂之主编 西北大学出版社1993
中国哲学十九讲 牟宗三著 上海古籍出版社1997
中国古代思想史论 李泽厚著 安徽文艺出版社1994
历史本体论 李泽厚著 生活·读书·新知三联书店 2002
历史理论与史学理论 近现代西方史学著作选 何兆武主编 商务印书馆1999
中国文化与文化论争 张岱年、程宜山著 中国人民大学出版社1990
战国史(增订本) 杨宽著 上海人民出版社1998
原始儒家考述 吴龙辉著 中国社会科学博士论文文库 胡绳主编 中国社会科学出版社1996
孔子周游列国志 孟宪斌著 辽海出版社2001
中国哲学史 上册 胡适学术文集 胡适著 姜义华主编 中华书局1991
中国大历史 黄仁宇作品系列 黄仁宇著 生活·读书·新知三联书店1997
内在超越之路 ——余英时新儒学论著辑要 辛华 任菁编 现代新儒学论著辑要丛书(第一辑) 中国广播电视出版社1992
合外内之道：儒家哲学论 成中英著 中国社会科学出版社2001
天人之际——中西哲学的困惑与选择 张世英著 人民出版社1995
孙开泰《孟子事迹考辨》《中国哲学》第15辑，岳麓书社1992
孙开泰《稷下学宫的百家争鸣与相互影响》，管子学刊1987年创刊号
林月惠《一本与一体：儒家一体观的意涵及其现代意义》，《原道》第七辑
钱永祥《现代性业已耗尽了批判意义吗?——汪晖论现代性读后有感》，《台湾社会研究季刊》37期，2000年
谢祥皓《孟子学术讨论会综述》，中国社会科学院哲学研究所编《国内哲学动态》1985年第一期
刘斌《历代(孟子)研究概观》，齐鲁学刊1987年第2期
刘泽华《战国百家争鸣与君主专制主义理论的发展》，学术月刊1986．12
彭永捷《论儒家道统及宋代理学的道统之争》，中华文明与21世纪论坛 http://philosophy.netsh.net/
梁涛《孟子行年表》、《孟子行年考》，孔子2000网站http://www.confucius2000.com
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