辛亥革命与熊十力的哲学创构  

The 1911 Revolution and Xiong Shili's Philosophical Creation

作　　者：胡治洪[1] 

机构地区：[1]武汉大学中国传统文化研究中心,湖北武汉430072

出　　处：《深圳大学学报（人文社会科学版）》2012年第3期33-39,共7页Journal of Shenzhen University：Humanities & Social Sciences

基　　金：教育部人文社会科学重点研究基地重大项目"中国现代思想中的‘启蒙反思’论说"阶段性成果(08JJD720033)

摘　　要：熊十力在辛亥革命前后的近20年间曾经是一位革命志士和政界人物,辛亥革命以后政界以及社会普遍的道德堕落导致他彻底弃绝政界、疏离社会而沉潜于书斋,通过平章儒佛而创构了一个以"新唯识论"命名,以体用、翕辟、心物、本心、习心、工夫、性智、量智等范畴架构的道德形而上学体系,这一哲学体系的旨归在于将社会人生导向真实而至善的境界,由此反映了熊十力对于社会人生的忧念。平章儒佛诚然是熊十力创构哲学体系的必要条件,但辛亥革命导致其疏离社会则是熊十力创构哲学体系的更具前提性的必要条件。熊十力生平思想的转变及其哲学创构的启发意义是,任何社会运动都应该指向世道人心的良善,否则就不必是可欲的,就不免受到当时或后世的批评。During some 20 years around the 1911 revolution, Xiong Shi-li was a revolutionary and activist in the political arena. However the political corruption and moral degradation after the 1911 revolution so disappointed him that he gave up the thought of achieving any political accomplishment. He distanced himself from the politics and retired to his study. He established a moral metaphysical system called ＂new consciousness-only theory＂ by integrating Confucianism and Buddhism. The building block of this system is made up of a series of categories, including tiyong, xibi, xinwu, benxin, xixin, gongfu, xingzhi, liangzhi. Xiong had deep concern with society and human being. He created this philosophical system with a hope to orient people to form an ideal society. There is no denying that the integration of Confucianism and Buddhism is philosophically crucial for the construction of his system. But the more decisive moment started with his disappointment at the results of the 1911 revolution and his subsequent retirement from the political practice. We can draw the following implication from this story of Xiong＇s： social movements should always aim at elevating human spirit, otherwise it is not justifiable, nor is it desirable.

关 键 词：辛亥革命 熊十力 新唯识论 

分 类 号：B2[哲学宗教—中国哲学]