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以下是基于牟宗三新儒学核心思想对陈京元案的中英文对照分析评论。牟宗三作为现代新儒学“三圣”之一，其哲学强调“圆教心体”“道德的形上学”与“政治的内在超越”，主张制度必须体现人的道德主体性与自由精神。

✦ 道德主体的遮蔽与政治理性的失落：牟宗三新儒学视角下的陈京元案
The Eclipse of Moral Subjectivity and the Loss of Political Reason: A Mou Zongsan Neo-Confucian Perspective on the Chen Jingyuan Case

一、牟宗三新儒学核心思想概述

I. Core Concepts of Mou Zongsan’s Neo-Confucianism

  • 中文：牟宗三提出“圆教心体”与“道德的形上学”，主张人人皆具“自我立法”的道德本心，政治制度应体现此道德主体性。

  • English: Mou Zongsan developed the ideas of “Perfect Teaching Mind-Substance” and “Moral Metaphysics,” asserting that all individuals possess a moral heart capable of “self-legislation,” and that political institutions must reflect this moral subjectivity.

  • 中文：他融合康德的“实践理性”与儒家的“成德之教”，强调“内在超越”——即个体在道德实践中自我超越、参与公共理性。

  • English: Integrating Kant’s “practical reason” with Confucian moral cultivation, Mou emphasized “inner transcendence”—the individual’s self-transcendence through moral practice and participation in public reason.

  • 中文：牟宗三批评“外在化的政治理性”，认为若制度仅凭权力运作而不体现道德理性，则为“遮蔽本心”的政治。

  • English: Mou criticized “externalized political reason,” arguing that institutions governed solely by power, without moral rationality, constitute politics that “obscure the true mind.”

二、案件分析

II. Case Analysis

1. 模糊法条遮蔽道德主体

  • 中文：陈京元之言，源于对社会的道德关怀，是“自我立法”的体现。以“寻衅滋事”定罪，是以模糊法条遮蔽道德主体，违背“道德的形上学”。

  • English: Chen’s speech, motivated by moral concern for society, exemplifies “self-legislation.” Convicting him under vague charges obscures moral subjectivity, violating the principles of “moral metaphysics.”

2. 压制表达即压制“内在超越”之路

  • 中文：牟宗三认为，个体通过公共表达参与政治理性，实现“内在超越”。制度若压制此表达，即切断个体“成德”的路径。

  • English: Mou believed individuals achieve “inner transcendence” by engaging in public reason through expression. Institutions that suppress such expression sever the path of moral self-cultivation.

3. 制度应体现“政治的道德化”

  • 中文：牟宗三主张“政治的道德化”，即制度应体现道德理性，而非仅为统治工具。本案中，制度以权力逻辑压制良知之言，失其道德正当性。

  • English: Mou advocated “moralization of politics”—institutions must embody moral reason, not serve as tools of domination. In this case, suppressing conscientious speech through power logic undermines institutional legitimacy.

三、结语与启示

III. Conclusion and Reflections

  • 中文：牟宗三新儒学提醒我们，真正的政治应以“道德主体”为本，以“内在超越”为路。陈京元案所显之压制，是对“本心”的遮蔽，也是对“政治理性”的背叛。

  • English: Mou Zongsan’s Neo-Confucianism reminds us that true politics must be rooted in “moral subjectivity” and guided by “inner transcendence.” The suppression in Chen’s case obscures the true mind and betrays political reason.

  • 中文：若制度不能容纳道德表达，社会将陷入“外在化的政治”，失去“成德”的可能，也失去文明的方向。

  • English: If institutions cannot accommodate moral expression, society descends into “externalized politics,” losing both the possibility of moral cultivation and the direction of civilization.

参考资料 / Sources

如您愿意，我可以继续撰写一篇“牟宗三式的政道札记”，以其哲学语言风格回应此案，融合康德实践理性与儒家心性论。是否继续？