当代新道家的理论定位  

On Theoretical Definition of Contemporary Neo-Daoism

作　　者：赵卫东[1] 

机构地区：[1]山东师范大学齐鲁文化研究中心,山东济南250014

出　　处：《杭州师范学院学报（社会科学版）》2004年第6期21-25,共5页Journal of Hangzhou Teachers College(Humanities and Social Sciences)

摘　　要：当代新道家思潮在20世纪90年代的兴起,既是道家文化适应当代社会的必然结果,又明显受到当代新儒家思潮的刺激。参照当代新儒家的定位理论,当代新道家应该包括三个层面的内涵,即当代新道家必须是道家、必须是新道家、必须是当代的新道家。同时,在当代新道家的未来发展中,还应该注意以下三个方面的问题:一要坚持道家思想的本质特征;二要正确认识道家的人生态度与社会作用;三要对当代新道家在未来世界文化中的地位进行合理定位。The intellectual trend of the Contemporary Neo-Daoism rose in the 1990s. It was not only an inevitable outcome of Daoism meeting the need of the contemporary society, but also a result of the stimulation by Contemporary Neo-Confucianism. The Contemporary Neo-Taoism should include three levels of connotations, that is, the Contemporary Neo-Daoism must be Daoism; the Contemporary Neo-Daoism must be new Daoism; and the Contemporary Neo-Daoism must be contemporary Neo-Daoism. Simultaneously, in the process of its development in the future, we must note the following three aspects: the first is to stick to the essence of Daoism; the second is to have a correct understanding of its attitude toward life and its social function; the third is to have a proper definition of the position of Daoism in the future.

关 键 词：道家 新道家 当代新道家 理论定位 

分 类 号：B95[哲学宗教—宗教学]