%0 Journal Article
%T 论儒法的心性论和政治哲学——以孔孟和韩非子为主要代表
On the Theories of Mind-Nature, and Political Philosophy in Confucianism and Legalism—A Focus on Confucius, Mencius, and Han Feizi
%A 魏世濠
%J Advances in Philosophy
%P 440-449
%@ 2169-2602
%D 2025
%I Hans Publishing
%R 10.12677/acpp.2025.145267
%X 儒法的政治哲学内蕴“天道论”和“心性论”，孔孟为代表的儒家始终聚焦于人的天命之仁性，肯定人的自主性，在此心性论基础上选择“王道”，孔子认为“政”即“正也”，所以王道政治的核心是通过礼乐教化正百姓之性命，民能自正则天下大化，从而达到参赞化育的天人合一之境，君王、百姓、万物是共同化育的关系；韩非子认为人性自私、自利、自为，完全否定人的自主性，在彻底的人性恶基础上选择“霸道”，试图在人间设立“君王之神”来统摄臣民，主张“重罚轻赏”、“以法为教”、“以吏为师”等观点，君臣和百姓形成对立的、此消彼长的关系，霸道政治在经验和逻辑上都会导向死灭之境，不符合“共在和谐”的生生逻辑。中西哲学对人作出了理性、仁性的不同抉择，现代性驱赶了“神”后，西方哲学陷入了价值虚无的危机，而武王伐纣杀死了神，却使得中国哲学充满了意义的生机，究其精妙之处，即是中国文化的天道观和心性观。
The political philosophies of Confucianism and Legalism embody distinct “cosmological theories” and “theories of mind-nature”. Confucianism, epitomized by Confucius and Mencius, centers on humanity’s Heaven-endowed benevolence, affirming human autonomy. This anthropocosmic foundation informs their advocacy of the “Kingly Way”. Confucius equated governance with rectification, positing that royal governance actualizes through ritual-musical edification to rectify popular dispositions. The self-rectification of the populace would catalyze cosmic transformation, potentially achieving the co-creative harmonization of Heaven and humanity, where rulers, subjects, and nature exist in symbiotic cultivation. In radical contrast, Han Feizi’s Legalism presupposes an irredeemably self-interested human nature, negating autonomy. This pessimistic anthropology necessitates the “Hegemonic Way”, erecting an absolutist “divine sovereign” to dominate through severe penalties, legalist indoctrination, and bureaucratic pedagogy. This adversarial framework breeds zero-sum relations between ruler and ruled, its inherent logic culminating in self-annihilation, contravening the generative logic of cosmic co-becoming. The West’s post-deicide modernity lapsed into axiological nihilism after expelling the divine, whereas China’s philosophical tradition paradoxically gained vital significance through King Wu’s deicide. This paradox is resolved through the persistent presence of China’s cosmological and mind-nature theories, which state that Heaven’s immanent principle and moral mind perpetually regenerate meaning through human cultivation.
%K 王道，
%K 霸道，
%K 心性论，
%K 政治哲学，
%K 共在
Kingly Way
%K Hegemonic Way
%K Theories of Mind-Nature
%K Political Philosophy
%K Co-Being
%U http://www.hanspub.org/journal/PaperInformation.aspx?PaperID=116088