儒學的基源問題―「德」的哲學史意涵

從胡適開始，我們就常把孔子當成是創建中國哲學的第一人。這一看法隱含著孔子是中國史上第一位能獨又運思的哲學家。但這樣的觀點，却常使我們在探討儒學的起源問題時，面臨一些哲學上的困境。爲期解決此一問題，本文乃思改換一個觀點，將孔子當成是「周文的詮釋者」，並以對孔子思想的「前理解」之探索，來嘗試形構孔子之前儒學的形成過程。筆者底本上將此一形成過程，統攝在「德」這一概念之下，並嘗試解明此一概念從神話意義轉變到倫理道德意義的過程，及其概念內容的演變。它主要包括幾點：（一）德在西周以前，大致是關聯著天命而言，「皇天無親，惟德是輔」的意思，主要是指受有天命者，乃能爲天所庇佑。而人唯有以禮祭祀，乃能證明德命之常在，因此周人極重視孝享之禮樂。（二）春秋中期以前，德字仍多偏重在神話性的天命之義，但其倫理性的意涵已陸續出現，只是這一意涵仍未獨立於宗教性之外，倫理背後的人格主體之意義仍未突顯出來。（三）春秋後期，德之意義則發生了本質的轉變，其倫理性的意涵壓過了宗教性。宗教性的天命，其意義反而必須依倫理性的意義來理解了，但它也並不意味宗教意涵的取消。這也就是孔子的「前理解」之主要內容，這一內容指向著「存乎作爲超越體的天和人之間的秩序與和諧。然而，若孔子的前理解果如上述，則我們可不可以只用一套道德哲學或是道德形上學來詮釋孔子呢？這恐怕是很成問題的。此一問題也是筆者日後的一大桃戰。

關鍵字

德；周文的詮釋者；前理解；天命；德－禮樂；德的宗教性；德的倫理性

並列摘要

We used to treating Confucius as the establisher of Chinese philosophy from the time of Hu SM (胡適). This viewpoint, which denotes that Confucius is the first philosopher who can be engaged in independent thinking in the history of China however, creates difficult situation when we turn to probe into the problems of the origins of Chinese philosophy. The article offers another viewpoint and attempts to see Confucius as an interpreter of the culture of the Chou period (周代), in the meantime, it also tries to analyze how the thoughts of Confucius is formed.Basically, the formation process of Confuciu's thoughts can be understood when we follow the development of the ides of De (德), from its mythological denotation to the ethical denotation. There are three points which will be discussed in full length as follows:1. Before the West-Chou period (西周), De (德) is fully connected with the will of the Heaven.2. Before the period of Spring-Autumn (春秋), although the denotation of De (德) laid its emphasis on the Heaven's will, the ethical denotation had been immerged.3. During the late period of Spring-Autumn (春秋), De's (德) denotation drastically changed, moving from the field of religion to the field of ethics.

並列關鍵字

De morality ； the interpreter of Chou's culture ； preunderstanding ； decree of heaven ； De-Rite & Music ； religious content of De ； ethical content of De