（中共中央党校出版社2000年出版）
王杰 著
序
人学是一门既古老又新颖的学科。对于人学，目前学术界仍存在一些分歧；对于中国传统人学思想，也同样存在一些不同意见。如对中国传统人学的定义、人学的研究对象和范围、人学研究的层次、人学研究的理论价值及其现实意义等一系列问题，都还有待于进一步研究与探讨。不管目前学术界如何分歧，至少有一点是明确的，也是大家公认的，即在中国传统思想宝库中，无论是道家、法家，还是儒家、墨家，都包含有极其丰富的人学思想，这是一份珍贵的历史文化遗产，应当给予大力研究、继承与弘扬。这些年来，在我国学术界，人学思想研究方兴未艾，几次大型的全国性人学思想研讨会，集聚了一大批中青年学者致力于人学思想的研究，出版了不少有价值有分量的学术文章和研究专著，值得庆贺。
王杰同志攻读研究生期间的专业是中国哲学史，很早就对中国传统人学思想及历史哲学思想表现出了浓厚的兴趣，并立志在这一领域有所贡献。王杰同志毕业后分到了出版社工作，十余年来，在紧张的工作之余，能够勤于思考和写作，发表了数十篇学术论文；前两年又考到中国人民大学，攻读中国哲学专业的博士学位，在经济大潮日益冲击的今天，能有这种坐冷板凳的精神是非常不容易的。王杰同志的这本新著《儒家文化的人学视野》，正是平日勤于思考和甘于坐冷板凳的科研成果。
在我看来，儒家从本质上就是人学，即“内圣外王之学”(或称之为“修己治人之学”)。众所周知，研究中国早期儒家思想的著作已相当之多，王杰同志的这本新著则选取了一个新的视角——人学的视角，对自殷周至战国末期的儒家人学思想的萌芽、形成、发展的历史给予了系统全面的梳理，从一个全新侧面对儒家思想文化做了一次深层次的挖掘。本书以孔子的人道思想——“仁”、“礼”作为儒家人学思想研究的切入点，阐述了孔子思想作为儒家思想乃至中国文化的逻辑起点，规定了中国未来文化发展的方向。孔子开创的儒家人学思想由于有伟大的后继者从而发扬光大，并沿着两条不同发展路径展开：一条以“仁”为发展路径，为战国中期的孟子所继承，主张人性善，开辟了“内圣之学”；另一条以“礼”为发展路径，为战国末期的荀子所继承，主张人性恶，开辟了“外王之学”。早期儒家的人学发展史是追问于理性和信仰、天道和人道之间的历史，产生于战国末期或秦汉之际的儒家经典作品《大学》、《中庸》、《易传》从继承和发展孔、孟、荀人学思想的角度全面提炼和阐述了儒家人学思想的内容，与《论语》、《孟子》、《荀子》等共同构筑起了中国儒家人学思想的基本内容和理论框架。《大学》以“三纲领”、“八条目”的形式提纲挈领地总结了儒家的人学思想，为董仲舒提出的“罢黜百家、独尊儒术”作了思想上和理论上的准备；《中庸》以“人道”为核心原则，以“诚”为人道之第一原则，对人学思想的宣扬具有积极的指导意义；《易传》由“天道”引申至人道，以“天道”作为人道之本体，使人学思想更加系统化，更加具有形而上的含义，为儒家人学思想提供了哲学本体论的依据，其影响力已远远超出儒家人学思想自身的范围。至此，中国早期儒家思想完成了它的发展历程，历史的发展与逻辑的展开是完全一致的。
虽然时过境迁，儒家文化已经成为过去，但儒家思想依然超越时空，穿过厚厚的历史帷幕，给我们以历史的启迪和思考。
这部视角新颖、内容丰富、逻辑严谨的著作，既是从人学角度对儒家文化的重新解读，也是从传统儒家文化的角度对当代人学研究的历史俯瞰。相信这部著作的出版，对于研究中国传统哲学和创建社会精神文明既有重要的理论价值，也有直接的现实意义，是一部值得向广大读者推荐的学术著作。
王杰同志是我的在职博士生，他希望我为他的这部新著写一篇序言，只得聊赘数语，是为序。
葛荣晋
2000年8月15日
于人民大学寒香斋
Preface
Homiaology Study is not only old but a new subject. At present, the
academic circles has some divergent opinions on it and traditional China thought relating
to homiaology. Some problems about the definition, object, range, theoretical value and
realistic significance of it are all under research and discussion. No matter how many
divergent opinions there are in the present academic circles, at least we all definitely
recognize that in the treasure-house of traditional China thoughts, Taoism, Legalism,
Confucianism and Mencianism, contain deep thoughts about humanism. This is the precious
historical culture heritage for us and thus we should do our best to study, inherit and
develop it. Recently, the research on homiaology is in the ascendant in our academic
circles. Several nationwide seminars were held and many middle-aged or young scholars
devoted to study of homiaology. Many valuable and significant academic thesises and
monographs were published. We can conclude that all these achievements are worth
congratulating.
Mr. Wangjie specialized in the history of China philosophy during his
period of graduate student. Then, he was interested in traditional China humanism and
history-philosophy. After graduating, he was assigned to work at a publishing house.
Though being very busy, he still insisted on thinking and writing, and published tens of
thesises. Two years ago, he was admitted to make a further study of China philosophy as a
doctor candidate at Renmin University of China. In contrast to the economical waves, his
sprit of sitting on a cold bench is really rare. His new book, Confucian Culture in the
view of humannism, is just an achievement coming from his diligence and that sprit.
In my opinion, Confucianism is a theory concerning homiaology in
essence, namely, “the study on how to become a sage from inside and an emperor from
outside" (also be called the study of “ruling others and cultivating
himself"). It is well known that there are a lot of books about early traditional
Confucianism. Mr. Wangjie's new book, from a new viewpoint-homiaology, systemically and
generally narrates germination, formation and development of Confucianism from Shang and
Zhou dynasty to the late Warring States, and deeply reveals the Confucianism and culture
from a new aspect. This book takes Confucius' humanism-“Ren"(Benevolence) and “Li"(Courtesy)
as a cut-in point in study of the Confucian humanism, expounds that Confucius' thought is
a logic starting point of Confucianism and China culture, defines the future way to go for
China culture. Because of several great successors, Confucianist humanism spread widely.
It developed along two different paths: one is “Ren", inherited by Mencius who
advocated the kindness in human nature and started the study on how to become saint from
inside at the middle Warring States. The other is “Li", inherited by Xunzi who
emphasized the badness in human nature and began the research into becoming an emperor
from outside at the late Warring States. Early Confucian humanism examined the history of
logos and belief, heavenly laws and humane laws. Some of Confucian classics such as Daxue,
Zhongyong, Yizhuan, which emerged at the late Warring States or between the Qin and Han
dynasty, generally expounded the contents of the Confucian humanism through inheriting and
expanding Confucius, Mencius and Xunzi' humanism. With other Classics such as Lunyu,
Mencius and Xuncius, they jointly established the basic contents and theory framework of
China Confucian humanism. Daxue briefly concluded Confucian humanism as three guiding
principles and eight items, prepared ideologically and theoretically for the action of
proscribing all non-Confucianism and esteeming Confucianism as the orthodox ideology which
was put forward by Dong Zhongshu. The “Humane Laws" is the core of Zhongyong, and
“Being Honest" is the first principle of it. Zhongyong has a positive guiding
significance for advocating humanism. Yizhuan extended “heavenly laws" into “humane
laws" and took the former as the noumenon of the latter, it also systematized
humanity study and provides ontological foundation for it. Its influence goes far beyond
the range of the Confucian humanism. Up to this point, the early China Confucianism
finishes its development course. Historical development is consistent with the logical
development.
Although things have changed with time and the Confucianism is in the
past, it has exceeded the space-time and crossed through the heavy historical curtain. It
brought us historical edification and consideration. With an original vision, abundant
contents and rigorous logic, this book not only explains again the Confucian culture from
the viewpoint of homiaology, but also overlooks the contemporary homiaology from the stand
of traditional Confucian culture. Its publication has an important theoretic value as well
as direct realistic significance for the study of the traditional China philosophy and the
establishment of social spirit civilization. So I want to recommend it to all the readers.
Mr. Wangjie now is onthejob Ph.D. candidate under my direction.
He asked me to write the preface for his new book. As a tutor, I wrote above words.
Ge Rongjin
Hanxiang studio, Beijing
August 15,2000
