历史与现实——从道家文化的历史诸形态看当代新道家的学术定位及其相关问题  

History and Reality: An Insight into the Scientific Orientation of Contemporary Neo-Daoism and the Problems Concerned Through the Historical Forms of Taoist Culture

作　　者：黄海德[1] 

机构地区：[1]华侨大学宗教文化研究所,福建泉州362021

出　　处：《杭州师范学院学报（社会科学版）》2005年第1期26-31,共6页Journal of Hangzhou Teachers College(Humanities and Social Sciences)

摘　　要：道家文化之起源、演变和发展共经历了先秦道家、秦汉黄老之学、魏晋玄学、隋唐道教重玄学与宋元道教内丹心性学等五种历史形态 ;自先秦以后 ,诸历史形态皆是继承前此道家文化之“薪火”、根据现实社会和思想文化的需要加以“损益”而形成的。每种道家形态“损益”的具体内容和思想特征即形成历史上“新道家”之“新”。当代“新道家”只有解决好自身的学术定位及其相关问题 ,才能求得自身的“生生之道”。Daoist Culture is one of the key elements of Chinese Traditional Cultures. In the broad definition of Daoist Concept, the origin, transformation and development of Daoist Culture did undergo a total of five Daoist historical forms, namely, Pre-Qin Taoist Philosophy; Huang-Lao School in Qin and Han Dynasties; Xuan Xue in Wei and Jin Dynasties; Chong Xuan Xue of Religious Daoism in Sui and Tang Dynasties; and Xin Xing Xue Inner Practice for Religious Daoism in Song and Yuan Dynasties. Among these five forms, there lie the internal inseparable connections of chronological and cultural thoughts. After Qin Dynasty, each and every historical form of Daoist Culture was formed by “inheritance-discard” and “adjustment” of the previous form, which was based on the practical facts and thoughts of society. The concrete contents and philosophical characteristics of each “inheritance-discard” and “adjustment” thus formed the “Newness” in every “Neo-Daoism” in history. Therefore, the contemporary Neo-Daoism's thoughts need turn to the historical experience to develop its scope and solve the scientific orientation and relevant problems to live on and flourish.

关 键 词：道家文化 当代新道家 旧邦新命 损益 

分 类 号：B95[哲学宗教—宗教学]