摘要
先秦道家的学术批评始于老子对孔子、杨朱等人的批评。老子主要批评了孔子所执之“礼”及“仁义”观念,对杨朱则主要批评了其“予智自雄”及对“明王之治”的追求。老子之后,杨朱本人曾针对墨子的“兼爱”、“尚贤”、“右(明)鬼”、“非命”等核心价值观念进行了“非议”。杨朱后学子华子则对当时社会存在的种种“六欲不得其宜”的观点和行为做出了双向的扬弃,詹何则将杨朱“为我”、“贵己”之说中“损一毫利天下不为也”的思想作了近乎极致的发挥。庄子本人和庄子后学都有对先秦诸子的学术批评,以魏牟为代表的庄子后学认为庄子之学大如东海,而名家公孙龙等人则似埳井之蛙。以《天下篇》为代表的庄子后学批评诸子百家之学“皆有所长,时有所用”,皆为“不该不徧”之学。“稷下黄老道家”的学术批评以慎到、田骈和《管子》学派为代表,对先秦诸子思想进行了批评性总结。
The academic criticism of Taoism in the pre-Qin period began from Laozi's criticism of Confucius and Yang Zhu.Laozi mainly criticized Confucius'idea of“propriety”and“benevolence and righteousness”,while Yang Zhu's idea of“self-confident”and his pursuit of“the rule of the wise monarch”.After Laozi,Yang Zhu once criticized Mozi's core values such as“universal love”,“upholding virtue”,“reverence ghost”and“negative fate”.Huazi,who belongs to Yang Zhu school,made a two-way sublation of various views and behaviors of“six desires are not appropriate”in the society at that time,while Zhan He gave full play to Yang Zhu's theory of“for me”and“for yourself”.Both Zhuangzi and Zhuangzi's posterities gave academic criticism on the pre-Qin scholars.The latter scholars of Zhuangzi,represented by Wei Mou,thought that Zhuangzi's learning was as great as the East China Sea,while Gong Sunlong and others were like frogs in a well.The latter scholars of Zhuangzi,represented by“the chapter of the world”,criticized all of the pre-Qin schools,which all have“advantages and practicality”and were“non-universal”.The academic criticism of“Ji-xia academy of Huang Lao school”was represented by Shen Dao,Tian Pian and Guanzi.Shen Dao inherited Laozi's view of nature and developed towards legalism.
作者
高华平
Gao Huaping(College of Literature, Jinan University, Guangzhou 510632)
出处
《华中师范大学学报（人文社会科学版）》
CSSCI
北大核心
2020年第3期99-110,共12页
Journal of Central China Normal University:Humanities and Social Sciences
基金
国家社会科学基金重大项目“先秦诸子综合研究”(15ZDB007)。
关键词
道家
先秦诸子
学术批评
Taoism
scholars in the pre-Qin Dynasty
academic criticism
