「尚天」與「貴義」：墨家從「天本論」到「義本論」的轉向

＂Advocating Heaven＂ and ＂Valuing Righteousness＂: The Turn of Mohism from ＂Heaven-based Theory＂ to ＂Righteousness-based Theory＂

曾振宇(Zhenyu ZENG)

《哲學與文化》 49卷7期 (2022/07) Pp. 93-105

摘要

王陽明批評墨家「兼愛」屬於「無根」之愛，墨家根本缺失在於道德形上學沒有建立。陽明之判詞也存在一些誤解，忽略了墨家學派有「墨離為三」史實。《墨子》一書囊括了前期墨家和後期墨家的思想，墨子（前期墨家）建構了以上天信仰為核心的「天本論」，天是社會政權存在合法性的本源，也是「兼愛」、「尚賢」等主張存在正當性的最高依據。但是，這是一種原始宗教意義上的本體宇宙論，而不是哲學義的本體論。後期墨家另闢蹊徑，建構了哲學義的「義本論」。「仁義內在」、「貴義」、「義政」、「利民」等主張表明後期墨家正逐步與儒家匯通，道德形上學已經建立。墨家從「天本論」到「義本論」的大轉向，凸顯的恰恰是諸子百家經過數百年相互駁難之後文化融合與匯通大趨勢。

關鍵字

兼愛 ； 天本論 ； 義本論 ； 前期墨家 ； 後期墨家

並列摘要

Wang Yangming judged that the ＂universal love＂ of Mohism belongs to the ＂rootless love＂, and its fundamental deficiency lies in the absence of moral metaphysics. There are some misunderstandings in it, ignoring that the Mohist school of thought is divided into parts. Mozi includes the thoughts of early and late. Mozi constructed the theory of heaven as the core. Heaven is not only the origin of the legitimacy of the existence of social power, but also the highest basis of the legitimacy of the existence of ＂universal love＂ and ＂respecting the virtuous＂. However, it is an ontological cosmology in the sense of primitive religion, rather than an ontological cosmology in the sense of philosophy. In the later period, Mohism found a new way to construct the theory of righteousness as the core of philosophical meaning. The statements of ＂Benevolence and Righteousness＂, ＂Valuing Righteousness＂, ＂Righteous Government＂ and ＂Benefiting the People＂ show that Mohism is gradually moving towards Confucianism in the later period. The turn of Mohism from heaven to righteousness, highlights the trend of cultural integration and convergence after hundreds of years of debate.

並列關鍵字

Universal Love ； Heaven-based Theory ； Righteousness-based Theory ； Early Mohism ； Late Mohism

參考文獻

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