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《宏观美学原理》已证明世界仅有的两条美学思想古根,一条在中国,另一条在巴比伦的英雄史诗《吉尔伽美什》之中。同理,宏观伦理学在这里也找到了道德思想的又一条古根,它与上述中国的道德思想古根自然也同有五千年的历史。
具体说来,这史诗中的德字词汇共有十二例。其中,集合名词“德″与"恶″相组合为"恶德″①,出现了两次。另外九例,都是具体的道德规范或行为的用语。引人注目的是"勇敢″,在史诗中出现了五次之多,充分表明古巴比伦崇尚勇德。前两次诗句所写都是不同的人物对同一"勇敢的恩利尔″讲话②。后三次出现在同一段诗句中,共同指向同一个"勇敢的英雄″,他的名字叫涅伽尔③。可见,当时巴比伦社会的道德风尚,同上述中国道德风尚没有共同之处。
此外,还有四例道德行为用语,都是"恶德″范围内的负面意义用法。首先出现的是"残暴″④,这"善″的对立行为,发生在史诗的主人公吉尔伽美什身上,肆意杀人,被记录在案。以后出现了上述勇敢的对立行为用语"胆怯″⑤,意在鼓励人们勇敢,不要胆怯。这就从反面张扬了勇敢之德。最后三例是"憎恶″,是喜爱的反义词,用来告诫当事人,不要憎恶自己的妻子和儿子⑥。
以上梳理的德字词汇事实,证明在五千年前的巴比伦出现了与中国同一时期的又一条道德思想古根。而从词汇意义上看,区别于中国古根的地方,首先是道德基本观念有别,在中国指无私奉献,使他人有所得。而巴比伦则指的是个人的行为,根本没有奉献、付出的任何意味。其次一点区别,是道德行为的主体,在中国有天、地、大人、君子等,而在巴比伦仅仅指人,没有其他主体。第三点区别,是中国当时社会风尚纯朴,没有发生残暴的杀人,而崇尚勇敢的巴比伦则令人恐怖不安。
如果进一步考察道德思想古根日后的发展、承传情况,更明显的区别还有许多方面,且留待六大道德思想古根一一叙述过后,再进行深入讨论,这里暂且不表。
注释
①《吉尔伽美什》,第45、46页,译林出版社,2018年12月版。
②同上,第82页。
③同上,第92页。
④同上,第6页。
⑤同上,第38页。
⑥同上,第89至90页。
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