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在观念史的视域下,以两种具有典型性的孝子榜样叙事作为样本考察儒家孝道,有助于揭示这个思想观念在世俗化过程中发生的一个重要转向:从目的性转向了功利化,这个被忽略的问题正是说明其何以获得社会植根性并积淀为社会文化心理的根本要点。作为儒家孝道社会性衍生的文化产品,“二十四孝”以功利证说了孝道的合法性,消解了儒家孝道之目的性价值,使之与社会文化心理达成了默契。作为儒家孝道政治性归结的代文化产品,元、明、清三代史书的孝子榜样叙事镜像式地植入了“二十四孝”的思路,同样对儒家孝道进行了功利化的修改。但是,在政治秩序建构的诉求下,此种修改是有限度的,儒家孝道之目的性价值在历史叙事中呈现出某种程度的回归。不同文化之间的互动与异动形成了强大的文化合力,使儒家孝道获得了稳固的社会植根性,同时也使其沦为一种精神工具。
Viewing the filial piety of two typical exemplary filial piety examples of Confucianism from the perspective of the history of ideas can help to reveal an important turning point in the process of secularization of this notion of thought: from purposiveness to utilitarianism, This neglected issue precisely shows why it is rooted in social roots and accumulated as a social and cultural psychology. As a socially derived cultural product of Confucian filial piety, “Twenty-four Filial Piety ” shows the legitimacy of filial piety in utilitarian evidence, dissolves the purposive value of Confucian filial piety, and achieves a tacit understanding with social and cultural psychology. As the Confucian filial piety, the filial generation subculture of Yuan Dynasty, Ming Dynasty and Qing Dynasty, the narrative of the filial piety of the history books of Yuan, Ming and Qing dynasties mirrored the idea of “Twenty-four Filial Piety”. It also modified the utilitarian of Confucian filial piety. However, under the request of the construction of political order, such revision is limited. The purposeful value of Confucian filial piety shows a certain degree of regression in historical narration. The interaction and interaction between different cultures have formed a strong cultural synergy, which has given Confucian filial piety a solid social root-cause and at the same time reduced it to a spiritual tool.