作为春秋时期著名的政治家、思想家，子产主张“天道远，人道迩，非所及也”，但在处理现实政治冲突时，却主张“从天所与”，听天由命；他奉礼为“天之经也，地之义也，民之行也”，但却在执政期间，力主铸刑书；他主张“众怒难犯，专欲难成”，反对毁乡校，但他在改革遇到阻力时，乃至遭到国人一致反对时，又能甘冒众矢，苟利社稷，死生以之。子产思想中虽然存在一些相互龃龉的矛盾和冲突，但子产从“救世”、“苟利社稷”的现实政治需要出发，对这些冲突和矛盾予以超越和化解。该文对存在于子产思想体系中的几大内在冲突和矛盾进行剖析，寻绎其超越路径。%Known as the politician and thinker in the Spring and Autumn Period, Zi Chan advocated“Heaven is far, humanitarian near, non-reach of people.” But in dealing with the reality of political conflict, he advocated “submitting to providence”. He valued Rite as guiding principle, but also cast the book of punishment on Ding. He retained the rural schools as the place where people assembled together to discuss political affairs, but when encountered resistance in the reform, he risked public opposition. Although there were some discords and contradictions in his thought, he reconciled these problems for the sake of “salvation” and political governance. This paper discusses some key inner conflicts and contradictions in Zi Chan’s thought and finds how he resolves such problems.
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