徐干《中论》“智”德思想研究.pdfVIP

摘 要 先秦汉代儒家崇尚“仁且智”的理想人格，但是在 “仁且智”的架构下，实 际多半是以仁统智，以智辅仁，“智”德居于从属地位。汉魏之际，由于时代的 需要，“智”在社会上受到愈来愈多的重视，形成了一股 “智为德帅”的思潮。 在此背景下，东汉末年的思想家徐干在《中论》中提出，假使“仁（善）”与“（明） 智”不可得兼，则明哲优先于仁善的主张。这就颠倒了先秦以来儒家 “仁”为首 德的传统。徐干的 “智”德思想具体展开为明智、才智与权智三个维度，“明” 是徐干对 “智”德的总体要求；“才智”是对为政者治世能力的要求；“权智”则 要求道德主体知所先后、灵活变通，坚持中道原则。徐干的“智”德观念体现了 事功精神与中道原则，既有对儒家中道传统的继承，也有对儒家不重事功的纠偏。 如何培养 “智”德，徐干提出了治学、贵言、慎所从等方法，通过 “治学”奠定 转识成智的理论基础，“贵言”则更多地意味着知辩、知是非，君主通过 “慎所 从”，知人善用，从而使有才之士能够运用其“智”，为社会治理做出实际性贡献。 关键词：徐干, 《中论》，智，仁，明智，才智，权智 V 华东师范大学硕士学位论文 ABSTRACT Confucianism in the pre-Qin and Han Dynasties advocated the ideal personality of Benevolence (ren 仁) andWisdom(zhi 智) .However,under the framework of Benevolence and Wisdom, most of it is actually based on the benevolence, wisdom is the supplement of benevolence ,and wisdom is in a subordinate status. During the Han and Wei dynasties, due to the needs of the times, wisdom received more and more attention in the society, forming a trend of wisdom isvirtuous and handsome. In this context, Xu Gan, a thinker in the last years of the Eastern Han Dynasty, proposed in Zhong Lun that if benevolence (good) and (ming) wisdom are incompatible,prudence(ming zhe 明哲) takes precedence over benevolence. This reversedthetradition of Confucian benevolenceasthe first virtue sincepre-Qin.Xu Gansthought ofwisdom is specifically developed intothree dimensions:wise ming （ zhi 明智）,wisdom ofintelligence(caizhi才智 )andwisdom ofadaptability (quanzhi 权智).Ming isXu Gans overall requirement for wisdom;Wisdom of intelligence is the ability requirement for politiciansofgoverningtheworld ;Wisdom of adaptability requires the moral subject to know the sequence and flexibility,and adheres to the princ