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)
2015年
1期
5~10
,共null页
第二次启蒙 汤一介 中国传统文化 过程哲学 建设性后现代主义
第二次啟矇 湯一介 中國傳統文化 過程哲學 建設性後現代主義
제이차계몽 탕일개 중국전통문화 과정철학 건설성후현대주의
second Enlightenment; Tang Yijie; traditional Chinese culture; process philosophy; constructive post-modernism
第二次启蒙是对第一次启蒙的深度反思和内在超越。作为第二次启蒙的当代拓荒者,汤一介先生对蕴藏在第一次启蒙中的对传统的虚无主义态度进行了坚决抵抗。传统被汤一介视为一个民族魂魄之所系,是一个民族的根,它使一个民族凝聚在一起,具有某种归属感。然而在欣赏和复兴中国传统文化的同时,汤先生也并不赞同＂中国文化拯救世界＂说。因此对形形色色的＂东方中心主义＂、＂中国中心主义＂、＂病态民族主义＂保持着高度警觉。正是这种开放的襟怀和胸怀世界的眼光,使汤一介先生＂始终把中国文化的命运放在整个人类文明史的框架中审视体察＂,他苦苦思索的不仅是中华民族的安身立命,而且是整个世界的安身立命。这就解释了他为何如此不遗余力地积极投身文明对话和文化对话以及对当代西方日益兴起的过程哲学和建设性后现代主义的高度关注和欣赏汤先生等第二次启蒙思想家所要追求的是中西文化互补并茂,各美其美,所要达致的是＂落霞与孤鹜齐飞,秋水共长天一色＂的动态和谐之美。
第二次啟矇是對第一次啟矇的深度反思和內在超越。作為第二次啟矇的噹代拓荒者,湯一介先生對蘊藏在第一次啟矇中的對傳統的虛無主義態度進行瞭堅決牴抗。傳統被湯一介視為一箇民族魂魄之所繫,是一箇民族的根,它使一箇民族凝聚在一起,具有某種歸屬感。然而在訢賞和複興中國傳統文化的同時,湯先生也併不讚同＂中國文化拯救世界＂說。因此對形形色色的＂東方中心主義＂、＂中國中心主義＂、＂病態民族主義＂保持著高度警覺。正是這種開放的襟懷和胸懷世界的眼光,使湯一介先生＂始終把中國文化的命運放在整箇人類文明史的框架中審視體察＂,他苦苦思索的不僅是中華民族的安身立命,而且是整箇世界的安身立命。這就解釋瞭他為何如此不遺餘力地積極投身文明對話和文化對話以及對噹代西方日益興起的過程哲學和建設性後現代主義的高度關註和訢賞湯先生等第二次啟矇思想傢所要追求的是中西文化互補併茂,各美其美,所要達緻的是＂落霞與孤鶩齊飛,鞦水共長天一色＂的動態和諧之美。
제이차계몽시대제일차계몽적심도반사화내재초월。작위제이차계몽적당대탁황자,탕일개선생대온장재제일차계몽중적대전통적허무주의태도진행료견결저항。전통피탕일개시위일개민족혼백지소계,시일개민족적근,타사일개민족응취재일기,구유모충귀속감。연이재흔상화복흥중국전통문화적동시,탕선생야병불찬동＂중국문화증구세계＂설。인차대형형색색적＂동방중심주의＂、＂중국중심주의＂、＂병태민족주의＂보지착고도경각。정시저충개방적금부화흉부세계적안광,사탕일개선생＂시종파중국문화적명운방재정개인류문명사적광가중심시체찰＂,타고고사색적불부시중화민족적안신립명,이차시정개세계적안신립명。저취해석료타위하여차불유여력지적겁투신문명대화화문화대화이급대당대서방일익흥기적과정철학화건설성후현대주의적고도관주화흔상탕선생등제이차계몽사상가소요추구적시중서문화호보병무,각미기미,소요체치적시＂락하여고목제비,추수공장천일색＂적동태화해지미。
The second Enlightenment is a reflection on and an immanent transcendence of the first Enlightenment. As a contemporary pioneer of the second Enlightenment, Professor Tang Yijie firmly resists the nihilist gesture of the first Enlightenment toward tradition. In Professor Tang eyes, tradition is the spirit of a nation; as the root of a nation, tradition binds people together and gives people a sense of belonging. Yet, while greatly appreciating traditional Chinese culture and enthusiastically devoting himself to its revival, Professor Tang nevertheless rejects the outlook that Chinese culture can provide solutions to all the problems the world faces—he is always alert to various forms of Asia-centrism, Sino-centrism and radical nationalism. With open-mindedness and broad global view, Professor Tang always sees the development of Chinese Culture as a strand of the history of the whole human civilization. His deep concern is not only with Chinese culture, but also with the whole human civilization. This explains his persevering participation in cross-civilization and inter-culture dialogues and his appreciation of the process philosophy and constructive post-modernism. Along with other thinkers of the second Enlightenment, Professor Tang seeks to achieve the dynamic harmony between Chinese and Western cultures where both cultures are mutually supportive and appreciative.
