"to know the ordinances of Heaven-natural law and natural laws" "to establish the kingship-the popular sovereignty"
「大哉！堯之為君也。" Great Indeed was Yao as a sovereign "」(論語泰伯)
孔子尊堯帝為聖王。
「巍巍乎，唯天為大，唯堯則之。" How majestic was he. It is only Heaven that is Grand, and only Yao corresponded to it. "」(同上)
堯帝所以稱聖王，就在堯帝以「上天"Heaven High"」為大" Grand"、為第一因" first cause "。效法「天"Heaven"」的德性與功能，作為施政原理──「天下為公，選賢與能」。
因此，堯帝成就聖王的德業與功業"virtuous and meritorious achievement"，並建立典章制度，垂為後範。
孔子讚嘆有加！
孔子就是未聞：「人法地，地法天，天法道，道法自然。" Man conforms to the earth. The earth conforms to the sky. The sky conforms to the way. The way conforms to its own nature. "」(老子二十五章)
老子、莊子尊伏羲氏，對黃帝軒轅氏尚有微詞，何況堯帝。(參考：老子八０章，莊子胠篋"Safe-breaking"、在宥"preserve and accept"、天地"sky and earth"、盜跖"Robber Chih"等篇。)
堯帝能超過「地" earth "」，直接「法天"to act in conformity with Heaven"」，就是無能「法道"to act in conformity with Tao Or the Way"」，入道" to enter the Way"、得道To get the Way; to be enlightened"，回歸自然？！
孔子自限？竟然尊堯帝為聖王！孔子没有超越理性的智慧？
孔子竟以「四時行焉，百物生焉。" The four seasons pursue their own courses, and all things are continually being produced. "」為知識範圍，限定知識在常識所及？
太陽(日)就是「四時行焉，百物生焉"The four seasons pursue their courses, and all things are continually being produced."」，其變、不變原理與萬物生生不息的直接源頭。這是現象界的因果系列。而「天" Heaven "」乃「日」的源頭。「天" Heaven "」為智性因果系列的「第一因」，乃常識判斷所及！
孔子不探索「第一因」的源頭。源自「道" the way "」？源自「自然」？或「無明緣行"Avidya(unenlightenment,ignorance) causes samskara(actions,activities) ?」？已經超越理性，非常識判斷所及？
道" the way to virtue "源自「天" Heaven "」，這是孔子的理性！
孔子自許「知天命的知者」！
知者不惑？不疑懷其所知。知止其所不知(莊子齊物)？安於其所不知？俾免新知推翻舊知？
「溫故而知新，可以為師矣！"If a man keeps cherishing his old knowledge, so as continually to be acquiring new, he may be a teacher of others. "」(論語為政)
從「已知」求「未知」！
孔子非自限！
「當仁不讓於師！" Let every man consider virtue as what devolves on himself, he may not yield the performance of it even to his teacher. "」(論語衛雪公)
的確，孔子不同於亞里斯多德。
亞氏追求真理。孔子追求至善──天、地、人的和諧關係。
孔子不說人獨俱理性，亦不說人當支配萬物、駕馭自然。的確，有別於西方理性主義傳統。但孔子以常識判斷作為基礎，開發知識和智性領域，誠然不失理性。
孔子以「天下為公」作為政治原理，未說出「不可剝奪自然權利」，甚至「所有人皆生而平等」的概念，仍闕如。如何比擬近代自然神論者？
惟，「故人不獨親其親，不獨子其子。使老有所終，壯有所用，幼有所長，矜、寡、孤、獨、廢疾者，皆有所養。……" Therefore, the mankind will not only love their parents, children, but also love others in the same way.The aged will have their refuges, the matures will have their occupations, the youth will be well educated. Widower,widow,orphan,the loneness,the sick and the disabler will be well taken care of. "」(禮運大同篇，錄於拙著：人權之法理基礎，第七章、第一節、頁一三０)，不就是現今百分之九十九的庶民，對於百分之一的庶民，其訴求基礎？不可剝奪的自然權利，目標不向大同社會？
容敍" Let me tell you "，堯帝如何啟發孔子！
(取材自 Alex Pan’s Digest )
Alex Pan TheWalker
2011.11.16
2014/6/4再貼出
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