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以下是基于熊十力新儒学核心思想对陈京元案的中英文对照分析评论。熊十力作为现代新儒家的奠基者之一，其哲学强调“体用不二”“心性合一”“道德自觉”，主张制度必须服务于人的本体实现与道德生命的展开。

✦ 道德本体的遮蔽与制度之失：熊十力新儒学视角下的陈京元案
Obscuring Moral Ontology and Institutional Failure: A Xiong Shili Neo-Confucian Perspective on the Chen Jingyuan Case

一、新儒学核心思想概述

I. Core Concepts of Xiong Shili’s Neo-Confucianism

  • 中文：熊十力主张“体用不二”，即宇宙本体（体）与现实作用（用）不可分割，制度应体现人的道德本体，而非背离之。

  • English: Xiong Shili emphasized “non-duality of substance and function”—the cosmic essence (ti) and practical function (yong) are inseparable; institutions must reflect human moral ontology, not oppose it.

  • 中文：他继承宋明理学，又批判空疏玄谈，强调“心性合一”“道德自觉”，认为个体应在现实中实现道德生命，而制度应保障此过程。

  • English: Building on Song-Ming Confucianism while rejecting abstract metaphysics, he stressed “unity of mind and nature” and “moral self-awareness,” asserting that individuals must realize moral life in reality, and institutions must safeguard this process.

  • 中文：熊十力反对“以法压德”，主张“制度之正当性在于其是否助人成德”，否则即为“伪制度”。

  • English: He opposed “using law to suppress virtue,” arguing that “institutional legitimacy lies in whether it helps people cultivate virtue”—otherwise, it is a “false institution.”

二、案件分析

II. Case Analysis

1. 模糊罪名遮蔽道德本体

  • 中文：陈京元之言，源于对社会之忧思与道德之自觉，是“本体之用”的自然流露。以“寻衅滋事”定罪，是以制度遮蔽道德本体，违背“体用不二”之理。

  • English: Chen’s speech arose from concern for society and moral awareness—a natural expression of “function from substance.” Convicting him under “picking quarrels” uses institutions to obscure moral ontology, violating the principle of “non-duality.”

2. 压制言论即压制“成德之路”

  • 中文：熊十力认为“人之为人，在于道德之实现”。言论是个体“成德”的路径之一，制度若压制此路径，即为“伪制度”，失其正当性。

  • English: Xiong held that “being human lies in realizing morality.” Speech is one path to “cultivating virtue”; institutions that suppress it become “false institutions,” losing legitimacy.

3. 制度应助人成德，而非阻断本心

  • 中文：新儒学主张制度应“顺人性、助本心”，而非“以权力压良知”。本案中，制度未助人成德，反以模糊法条压制良知之言，是“本心之断裂”。

  • English: Neo-Confucianism teaches that institutions should “follow human nature and support the true mind,” not “use power to suppress conscience.” In this case, vague laws suppress words of conscience, causing a “rupture of the true mind.”

三、结语与启示

III. Conclusion and Reflections

  • 中文：熊十力新儒学提醒我们，制度之正当性不在于其强制力，而在于其是否助人成德、护人本心。陈京元案所显之压制，是对“道德本体”的遮蔽，也是对“制度之德性”的否定。

  • English: Xiong Shili’s Neo-Confucianism reminds us that institutional legitimacy lies not in coercion, but in whether it helps people cultivate virtue and protect their true mind. The suppression in Chen’s case obscures “moral ontology” and denies “institutional virtue.”

参考资料 / Sources

如您愿意，我可以进一步撰写一篇“新儒家政论札记”，以熊十力文风回应此案，融合本体论、道德论与制度批判。是否继续？