深圳大学学报:人文社会科学版
深圳大學學報:人文社會科學版
심수대학학보:인문사회과학판
Journal of Shenzhen University(Humanities & Social Sciences)
2012年
1期
28~36
,共null页
当代新儒家 西方哲学 回应 理一分殊
噹代新儒傢 西方哲學 迴應 理一分殊
당대신유가 서방철학 회응 리일분수
contemporary neo-Confucianism; Western philosophy; response; one principle-many manifestations
当代新儒家是继先秦儒学与宋明理学而起的第三波,其主要任务是对强势的近代西方哲学挑战的回应。五四运动倡全盘西化,引致新儒家之反弹。张君劢挑起科玄学论战,对西方哲学的理解与批评既不周延也不称理。第二代新儒家唐君毅、牟宗三起于抗战,精神上虽承继第一代的熊十力在"量智"之外挺立"性智",在表述上却由西方哲学如康德、黑格尔转手。迥异时流之无体、无理、无力,由内在体证超越,挺立道德主体与认识主体。1958年元旦,4位流亡港、台、海外的学者:唐君毅、牟宗三、徐复观、张君劢签署《中国文化与世界宣言》,坚持"道统"维护传统的精神价值以供奉于世界,开拓"学统"与"政统"以吸纳西方的科学与民主。第三代新儒家刘述先、杜维明更与时推移,唤醒全球意识,通贯古今中外,体现"理一而分殊",存异求同,多元互济,才能对人类与地球的永续寄予无穷的希望。
噹代新儒傢是繼先秦儒學與宋明理學而起的第三波,其主要任務是對彊勢的近代西方哲學挑戰的迴應。五四運動倡全盤西化,引緻新儒傢之反彈。張君勱挑起科玄學論戰,對西方哲學的理解與批評既不週延也不稱理。第二代新儒傢唐君毅、牟宗三起于抗戰,精神上雖承繼第一代的熊十力在"量智"之外挺立"性智",在錶述上卻由西方哲學如康德、黑格爾轉手。迥異時流之無體、無理、無力,由內在體證超越,挺立道德主體與認識主體。1958年元旦,4位流亡港、檯、海外的學者:唐君毅、牟宗三、徐複觀、張君勱籤署《中國文化與世界宣言》,堅持"道統"維護傳統的精神價值以供奉于世界,開拓"學統"與"政統"以吸納西方的科學與民主。第三代新儒傢劉述先、杜維明更與時推移,喚醒全毬意識,通貫古今中外,體現"理一而分殊",存異求同,多元互濟,纔能對人類與地毬的永續寄予無窮的希望。
당대신유가시계선진유학여송명이학이기적제삼파,기주요임무시대강세적근대서방철학도전적회응。오사운동창전반서화,인치신유가지반탄。장군매도기과현학론전,대서방철학적리해여비평기불주연야불칭리。제이대신유가당군의、모종삼기우항전,정신상수승계제일대적웅십력재"량지"지외정립"성지",재표술상각유서방철학여강덕、흑격이전수。형이시류지무체、무리、무력,유내재체증초월,정립도덕주체여인식주체。1958년원단,4위류망항、태、해외적학자:당군의、모종삼、서복관、장군매첨서《중국문화여세계선언》,견지"도통"유호전통적정신개치이공봉우세계,개탁"학통"여"정통"이흡납서방적과학여민주。제삼대신유가류술선、두유명경여시추이,환성전구의식,통관고금중외,체현"리일이분수",존이구동,다원호제,재능대인류여지구적영속기여무궁적희망。
Contemporary Neo-Confucianism is the third important movement in the history of Confucianism after the Pre-Qin Confucianism and Song-Ming Neo-Confucianism.Only this time the aim of the Confucian thinkers is to revive the Confucian spirit to meet the challenge of Modern Western Philosophy which has gained upper hand in the intellectual competition.Contemporary Neo-Confucianism emerged as a response to May Fourth Movement in which a complete Westernization of Chinese Culture was trumpeted.Zhang Jun-mai(Carsun Chang)initiated the "debate between science and metaphysics." Yet the understanding of Western Philosophy demonstrated on either side of the debate is not deep enough,nor is their critique of Western philosophy very convincing.The second generation Contemporary Neo-Confucianism went through its embryonic stage during the Anti-Japanese War.Although its major figures(Tang Jun-yi and Mou Zong-san) inherited from their Master Xiong Shi-li,who belongs to the first generation,the idea of fully developing "xing zhi(original wisdom)" and making it the master of "liang zhi(measuring wisdom)," they nevertheless adopted either Kantian or Hegelian language to express Confucian Spirit.Theirs is an effort to establish the moral and cognitive subjectivity through inner cultivation.Mou and Tang breathed new life into the otherwise languid,implausible and powerless thought about traditional culture at the moment.On New Year's Day in 1958,four scholars(Tang Jun-yi,Mou Zong-san,Xu Fu-guan and Zhang Jun-mai) who had fled to Hong Kong,Taiwan or foreign countries after 1949,signed the famous "Manifesto for a Reappraisal of Sinology and Reconstruction of Chinese Culture." By so doing they committed themselves to preserving traditional Chinese Spirit and to making contributions to the whole world.In addition to this,they also made a decision to absorb Western science and democracy in order to improve the knowledge system and political practice of Chinese Culture.Well versed in both Western and Chinese intellectual traditions,the major figures of the third generation,Liu Shu-xian and Du Wei-ming,are able to follow closely the recent development of world culture.They believe that human being and our Mother Earth could persist and thrive only on condition that we view diverse forms of life as different manifestations of one principle,and in due course respect each other's difference while never giving up the hope to reach an agreement and to live in one harmonious world.