中国人民大学学报
中國人民大學學報
중국인민대학학보
Journal of Renmin University of China
2014年
2期
39~45
,共null页
亲亲互隐 儒家伦理 家庭 国家
親親互隱 儒傢倫理 傢庭 國傢
친친호은 유가윤리 가정 국가
father and son covering for each other; Confucian ethics; family; state
如何把握“亲亲互隐”的核心脉络，虽然切入的角度可以多种多样，但家与国的冲突是“亲亲相隐”和“窃负而逃”这类伦理困境的根本问题。儒家认为，“国”建构在“家”之上，所以孔子让父子相“隐”，孟子要舜逃“国”护“家”。如果要求人们不顾“家”去检举和举证告发家人，那么这样的“国”法不值得尊敬和遵守。“国”法不当破坏以父子为根基的人伦秩序，所以即使假设舜父杀人，孟子还会提出让舜逃离可能以公正和正义的名义杀死其父亲的“国”。可见，在儒家的家国关系中，家庭意识是立国之本。今天反思这种伦理问题有助于我们在家国之间的紧张中寻找一个中道的平衡点。
如何把握“親親互隱”的覈心脈絡，雖然切入的角度可以多種多樣，但傢與國的遲突是“親親相隱”和“竊負而逃”這類倫理睏境的根本問題。儒傢認為，“國”建構在“傢”之上，所以孔子讓父子相“隱”，孟子要舜逃“國”護“傢”。如果要求人們不顧“傢”去檢舉和舉證告髮傢人，那麽這樣的“國”法不值得尊敬和遵守。“國”法不噹破壞以父子為根基的人倫秩序，所以即使假設舜父殺人，孟子還會提齣讓舜逃離可能以公正和正義的名義殺死其父親的“國”。可見，在儒傢的傢國關繫中，傢庭意識是立國之本。今天反思這種倫理問題有助于我們在傢國之間的緊張中尋找一箇中道的平衡點。
여하파악“친친호은”적핵심맥락，수연절입적각도가이다충다양，단가여국적충돌시“친친상은”화“절부이도”저류윤리곤경적근본문제。유가인위，“국”건구재“가”지상，소이공자양부자상“은”，맹자요순도“국”호“가”。여과요구인문불고“가”거검거화거증고발가인，나요저양적“국”법불치득존경화준수。“국”법불당파배이부자위근기적인륜질서，소이즉사가설순부살인，맹자환회제출양순도리가능이공정화정의적명의살사기부친적“국”。가견，재유가적가국관계중，가정의식시입국지본。금천반사저충윤리문제유조우아문재가국지간적긴장중심조일개중도적평형점。
The conflict between ＂family＂ and ＂state＂ is a fundamental perspective expressed in various Confucian ethical dilemmas such as Confucius＇ ＂father and son covering for each other＂, and Mencius＇ ＂Emperor Shun taking his father and running away＂. From a Confucian perspective, any state has to be founded on the basis of the family, and it is in this way that Confucius argues father and son should cover for each other, and Mencius defends Emperor Shun running away from the state to save his fami- ly. According to Confucius＇ perspective, if the legal regulations of any state require people to turn in or prosecute their own family members in the interest of the state, then Confucian ethics do not require people to follow such laws. According to Mencius＇ perspective, no state law should force people to be- tray their own family members. Thus, Shun should flee with his family rather than let his father die in a state prison in the name of the justice of the state, even if he himself is the emperor of the state. From a Confucian perspective therefore, consciousness of the family is the foundation for the existence of any state. Here, we try to search for a median point, forming a unique perspective between ＂family＂ and ＂state＂ through our thorough examination of the tensions which inform this much debated issue in Confucian ethics.
