墨子「三表法」之內在張力與文化精神－從胡適迴避的「天鬼之志」說起

〈非命中〉將「三表法」第一項表述為「考之天鬼之志，聖王之事」，它並非如胡適所說是後人妄改，反而更完整呈露著第一表之內涵與精神。綜觀《墨子》中「三表法」的四種表述範式可知，「三表法」是基於中國社會特有的文化土壤而建立，投射著華夏民族商周以來已基本奠定的文化心理結構：往上說是尊天道、敬鬼神、法先王、崇聖人等內涵，往下說是重視感性經驗，務求實用，以民為本等內涵。二者的張力使「三表法」既在超越的價值維度上有所本，又能融攝歷史與現實、感性與理性、國家與人民而在形而下的世界「有所證」。胡適以來主流學界對〈非命中〉所述三表避而不論，不僅導致墨子「天志」說與「三表」說的割裂，也消解了「三表法」之內在張力而使其原本立體的論證架構扁平化。

關鍵字

墨子；三表法；天志；胡適

並列摘要

Heaven's will, ghosts's will and the sage king are the basic values of Mozi's theory. Therefore, the expression ＂inspecting the will of heaven and ghost＂ in ＂Fei Ming＂ is not a textual error as Hu Shi said. Instead, it presents the connotation and spirit of the first item in the ＂Three Standards＂ more completely. A comprehensive study of the four expression paradigms of the ＂Three Standards＂ in the Mozi shows that the ＂Three Standards＂ are established based on the unique cultural soil of Chinese society, reflecting the cultural and psychological structure that the Chinese nation has basically established since the Shang and Zhou dynasties. On the one hand, they respect heaven and ghosts, follow the ancient holy kings and respect saints. On the other hand is to pay attention to perceptual experience, the pursuit of practical and people-oriented. The tension between these two aspects enables the ＂Three Standards＂ not only to establish a fundamental dimension of metaphysical value, but also to integrate history and reality, sensibility and rationality, and state and people to pursue reasonable argumentation in the real world. Since Hu Shi, the mainstream academic circles have not discussed the ＂heaven's will＂ when studying the ＂Three Standards＂, which not only leads to the separation of Mozi's ＂heaven's will＂ theory and the ＂Three Standards＂, but also dispels the internal tension of the ＂Three Standards＂, and makes the original three-dimensional argumentation structure flat.