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Zhong Und Das Zhongjing

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Zhong Und Das Zhongjing Zhong 忠 und das Zhongjing 忠經 Inaugural-Dissertation zur Erlangung des Doktorgrades der Philosophie an der Ludwig-Maximilians-Universität München vorgelegt von Judith Suwald aus Krailling Universitätsbibliothek, München, 2008 Referent: Prof. Dr. Hans van Ess Korreferent: Privatdozent Dr. Kai Vogelsang Tag der mündlichen Prüfung: 16. Februar 2007 Inhalt: 1. Einleitung 1 2. Untersuchung über den Gebrauch des Begriffs zhong 忠 in klassischen Quellentexten 9 2.1. Zhongxin 忠信 12 2.2. Zhong 忠 29 2.3. Zusammenfassung - Der Gebrauch von zhong von den Anfängen bis zur frühen Han-Zeit 43 3. Geschichte des Zhongjing 忠經 57 3.1. Textüberlieferung 57 3.2. Qingzeitliche Untersuchungen zum Zhongjing 66 3.3. Spekulationen zur Entstehungzeit 71 4. Das Zhongjing 83 4.1. Der Kommentar zum Zhongjing 84 4.2. Aufbau und Zitate 87 4.3. Zentrale Aussagen im Zhongjing 97 4.4. Vergleich zwischen Zhongjing und Xiaojing 孝經 113 5. Das Zhongjing im Vergleich mit klassischen Quellen und westlichen Vorstellungen 138 Appendix 1: Übersetzung der Textstellen der untersuchten Quellentexte, die zhong beinhalten 155 Appendix 2: Übersetzung des Zhongjing: Inhaltsangabe zum Siku quanshu 189 Vorwort zum Zhongjing 191 Zhongjing 1-6 194 Zhongjing 7-12 215 Zhongjing 13-18 240 Literaturverzeichnis 260 Titelbild: Unbekannter Künstler, „Der verweigerte Ehrenplatz (que zuo 缺坐)“. Bildnachweis im Literaturverzeichnis. Die Darstellung beruht auf einer Begebenheit zu Zeiten des Kaisers Wendi 文蒂 der Han (reg. 179-155 v. Chr.). Wendi unternahm mit seiner Kaiserin und den Konkubinen einen Ausflug. Seine Lieblingskonkubine Shen 慎 wünschte er anstelle der Kaiserin neben sich zu plazieren. Yuan Ang 袁盎 wies ihn auf seinen Verstoß gegen die Riten hin, Wendi hörte auf die Ermahnung und Yuan Ang wurde von der Konkubine mit Gold belohnt. Siehe Shiji, 49:1974 und 101:2740. I wished to tell the truth, for truth always conveys its own moral to those who are able to receive it. But as the priceless treasure too frequently hides at the bottom of a well, it needs some courage to dive for it, especially as he that does so will be likely to incur more scorn and obloquy for the mud and water into which he has ventured to plunge, than thanks for the jewel he procures; as, in like manner, she who undertakes the cleansing of a careless bachelor’s apartment will be liable to more abuse for the dust she raises, than commendation for the clearance she effects. Let it not be imagined, however, that I consider myself competent to reform the errors and abuses of society, but only that I would fain contribute my humble quota towards so good an aim, and if I can gain the public ear at all, I would rather whisper a few wholesome truths therein than much soft nonsense. Anne Brontё, Vorwort zu „The Tenant of Wildfell Hall“ 1. Einleitung „忠, 是中国传统道德最基本的规范之一。“1 „Loyalität ist eine der grundlegendsten Normen in der chinesischen Überlieferung ethischer und moralischer Vorstellungen.“ Dies ist eine Aussage, die sich so oder ähnlich bei den meisten chinesischen und westlichen Geisteswissenschaftlern findet, die sich mit diesem Thema beschäftigen.2 Doch was bedeutet der Begriff zhong genau? Beschäftigt man sich mit dem Begriff, dann stößt man schnell auf ein kleines Büchlein mit dem bezeichnenden Namen Zhongjing 忠經, „Klassiker der Loyalität“. Dieses Werk erläutert nicht nur die Pflichten des Untertanen, wie man meinen könnte, es geht zu einem mindestens genauso großen Teil auf die Pflichten des Fürsten ein, und bezeichnet diese gar als „Loyalität 1 Zhang Qizhi 张岂之, 1988, im Vorwort zu Wang Zijin, 1988, S. 1. 2 Lee, 1990, S. 114: „Loyalität (zhong) und kindliche Ehrfurcht (xiao) sind die beiden bedeutendsten Konzepte der überlieferten chinesischen Moral.“ Yu, 1994, S. 61: „中國传统文化价值观, 是以家庭为本位, 以 „忠“, „ 孝“ 为核心的 [...].“ „Betrachtet man die in der chinesischen Kultur überlieferten Wertvorstellungen, so werden die Familien für deren Grundlage, und Loyalität und Kindespietät für deren Kern gehalten.“ Ning & Ke, 1994, S. 79: „忠孝仁愛信义和平, 作为绝对皇权的思想支柱的忠君观念, 也就在封建伦理道德观念中占据了首要 的地位.“ „Loyalität, Kindespietät, Menschlichkeit, Liebe, Vertrauenswürdigkeit, Rechtschaffenheit, Harmonie und Ausgewogenheit werden als Eckpfeiler der Vorstellung eines loyalen Untertanen unter einer absolutistischen kaiserlichen Regierung betrachtet, und nehmen auch innerhalb der feudalistischen Moralvorstellungen eine führende Stellung ein.“ Pines (2), 2002, S. 35: „Loyalty (zhong 忠) is widely recognized as one of the pivotal ethical norms in Chinese political culture.“ und dergl. 1 des Fürsten“.3 Wie kommt es dazu, daß der Fürst mit der Eigenschaft zhong 忠 belegt werden kann? Schon in den ersten Zeilen des Zhongjing fällt auf, wie sehr sich das Werk mit Zitaten aus den fünf kanonischen Klassikern und philosphischen Schriften verschiedener Schulen schmückt. Diesen Bezug auf klassische chinesische Texte habe ich zum Anlaß genommen, die vom Zhongjng am häufigsten zitierten Werke heranzuziehen, um darin zu überprüfen, was dort mit dem Begriff vermittelt werden soll. Dabei kam es zu einem überraschenden Ergebnis: Es zeichneten sich zwei hauptsächliche Bedeutungsstränge ab: der eine davon wird durch zhong ausgedrückt, und der Kontext läßt in vielen Fällen darauf schließen, daß tatsächlich ein Loyalitätsverhältnis im herkömmlichen Sinne4 beschrieben wird. Die zweite Bedeutungs- richtung ergibt sich, wenn das Kompositum zhongxin 忠信 benutzt wird, das auch als zhong und xin in zwei getrennten Sätzen stehen kann; in beiden Fällen bezieht sich der Begriff häufig auf den Herrscher bzw. den Edlen, junzi 君子, weshalb man hier nicht von einem herkömmlichen Loyalitätsverhältnis ausgehen kann, da der Herrscher niemanden loyal sein muß, und der Edle als moralisches Vorbild zwar in einem Untertanenverhältnis stehen kann, aber nicht notwendigerweise muß, sondern vielmehr als Berater oder im Idealfall sogar als Herrscher agiert. Es stellt sich jedenfalls heraus, daß in diesen Fällen zhongxin meist die Pflichten des Fürsten gegenüber seinem Volk beschreibt: die Beschreibung legt nahe, daß es sich hier um die viele Jahrhunderte später im Zhongjing nur noch durch zhong ausgedrückten Eigenschaften handelt. Hier wie dort beinhalten die Pflichten des Fürsten moralisches und autoritäres Verhalten, die Fähigkeit, die richtigen Leute für die Regierung auszuwählen, diesen Personen auch zuzuhören und zu folgen, wenn sie etwas für den Staat Nützliches vorzubringen haben, um so die Menschen und das Volk reformieren zu können, die Staatsaltäre zu bewahren und den Segen der Götter zu erlangen. Erst die Erfüllung dieser Fürstenpflichten ist sowohl in den Quellentexten als auch im Zhongjing die unabdingbare Voraussetzung für die Loyalität des Untertanen.5 Wie kann man die Begriffe zhongxin und zhong nun wiedergeben? Betrachten wir zunächst wie andere sinologische Wissenschaftler in ihren Übersetzungen an das Problem herangegangen sind: 3 Zhongjing 2: „蓋聖君之忠也.“ „Dies ist nun die Loyalität des weisen Fürsten.“ 4 Zum Loyalitätsbegriff im westlichen Sinne siehe Kap. 5. 5 Pines (1), 2002, S. 142. 2 So findet sich beispielsweise bei James Legge „self-devotion“ für zhongxin und „faithful, loyal“ für zhong, aber auch „true-hearted; sincerity“ bzw. „leal-heartedness“; 6 Richard Wilhelm übersetzt mit „Treu und Glauben“, aber auch „Gewissen; gewissenhaft“ für zhongxin und „Treue“ für zhong;7 Köster gebraucht „loyal und zuverlässig“ für zhongxin,8 während Knoblock dafür „loyal and faithful (trustworthy; honest; good faith)“ verwendet, und einheitlich „loyal“ für zhong; 9 W.K. Liao nimmt „honestly and faithful; loyalty and faithfulness (auch: sincerity)“ für zhongxin und „loyal“ für zhong;10 Pines hat „loyal and trustworthy“ für zhongxin und „loyal“ für zhong;11 Wing-Tsit Chan, der mehrere neo- konfuzianische Werke übersetzt hat, gebraucht „loyalty and faithfulness“;12 Lee Cheuk-yin verwendet „aufrichtig und vertrauenswürdig“ für zhongxin, sowie „treu, getreulich“ für zhong.13 Diese Beispiele zeigen deutlich, daß die Bedeutung von zhong relativ wenig Probleme zu bereiten scheint, und in den meisten Fällen mit „loyal“ übersetzt wird, während die von zhongxin je nach Kontext variiert,14 so daß ich in der folgenden Untersuchung besonderen Wert auf den Kontext der Textstellen legen möchte. Ich werde deshalb für zhong nach Möglichkeit durchgehend die Übersetzung „loyal“ verwenden, für zhongxin die Übersetzung „gewissenhaft und vertrauenswürdig“.15 6 Legge, beispielsweise Vol. I, S. 468 und Vol II, S. 541, sowie Li chi, Vol. II, S. 403. 7 Wilhelm, 2000, S. 205. Das „Gewissen“ findet sich beispielsweise auf S. 55 und „gewissenhaft“ auf S. 69 und an vielen anderen Stellen. 8 Köster, 1967, beispielsweise S. 15 und 67 „Loyalität und Glaubwürdigkeit“, S. 72 „Treue und Zuverlässig- keit“. 9 Knoblock, 1988, Vol. I, beispielsweise S. 154, 190 sowie S. 131, 249. 10 Liao, 1939, beispielsweise Vol. I, S. 118, 151; Vol. II, S. 315. 11 Pines (2), 2002, S. 47. 12 Chan, 1967, beispielsweise S. 219 und 225 und 1986, S. 85. 13 Lee, 1990, S. 116. 14 Nivison, 1996, S. 66: „Zhong, then is the quality of reliably following one’s duties, toward superiors or equals. [...] The early Confucian texts [...] frequently conjoin zhong and xin as a moral compound, zhongxin; xin, „good faith,“ „being true to one’s word,“ is to hold oneself to responsibilities generated by one’s own personal commitments and promises; zhong is to hold oneself to responsibilities implied by public morality.“ 15 D.C. Lau, 1979, benutzt für zhongxin in seiner Mengzi-Übersetzung das englische Äquivalent: „conscientious and faithful/truthful“. S. 239 bzw. 279. Es
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