关于墨子“非儒”与孟子“辟墨”

墨子"非儒"与孟子"辟墨"是先秦思想史上重要的学术公案。学者大多注意到了儒墨相互否定与排拒的一面,但对在批评中接受对方的另一面则关注较少。事实上,墨子学于儒家,所以"非儒"才能切中要害。墨子若学儒不深,则其非儒则无力,影响也难以超越儒家。孟子的"辟墨"更是如此。他要首先深入墨家思想,然后才能作出深刻的批判。他接受了墨家的天的至善性,把天与人贯通起来,否定了其外在的宗教意义;他批评墨子的兼爱是"无父",指出其实质是把亲人当路人,击中了墨家兼爱思想的要害,大大丰富了仁爱思想的内涵;他在对抗墨子的"非乐"思想中,大力倡导"与民同乐",使"乐"成为君民共享的社会财富;他在批判墨子"非命"思想的同时,以"浩然之气"的大丈夫风范,积极倡行儒家学说,并以"与时俱变"的姿态超越了墨子。孟子的辟墨表现出否定和接受、排拒和融合、对抗和超越相统一的特征。结果,墨学精华尽入于儒;此后,墨家再无反击之力。

Mo-tse's Critique of Confucianism: Also on advancement from Confucius to Mencius

Mo-tse’s critique of Confucianism was an important phenomenon in the pre-Qin period when different schools of thoughts debated freely among them. Mo-tse’s thoughts were derived from Confucius,but he was dissatisfied with some of the practices of the post-Confucianism,which caused him to criticize Confucianism in many ways. Of these,the most severe one was on the Confucian "Four Rules",which is represented in Gong Meng of Mo-tse. Mo-tse’s criticism on Confucianism embodied their differences at a deep level,and it also shows the polar ideas in the post-Confucianism. Under the influence of Mo-tse’s thoughts,Zi Si and Mencius modified their own thoughts;and Mencius carried Confucianism to a new height.