黄宗羲与儒耶哲学对话  

Huang Zongxi and the Philosophical Dialogue between Confucian Scholars and Missionaries

作　　者：许苏民[1] 

机构地区：[1]华东师范大学中国现代思想文化研究所,上海200062

出　　处：《北京行政学院学报》2013年第4期118-123,共6页Journal of Beijing administration institute

基　　金：教育部人文社会科学重点研究基地重大项目(11JJD720018)

摘　　要：黄宗羲"平生心得,为先儒之所未发者",几乎都是对儒耶哲学对话争论的主要问题的回应。在本体论方面,他吸取了西方哲学关于上帝存在的本体论证明来阐明中国古代的上帝观,但反对基督教赋予上帝以人格神意义,并试图调和上帝信仰与儒家孝道的冲突;在人性论和人生哲学方面,他吸取了西方哲学的方法论,提出了"论性之一本万殊"新解,确认志士仁人灵魂不灭;在认识论方面,他对阻碍科学发展的象数迷信和以先验道德秩序附会自然的主观臆说作了全面系统的批判,主张"推物理之自然",深究"所以然之理",确立了"一本而万殊"的多元学术史观。面对中西文化冲突,黄宗羲既具有鲜明而坚定的中国文化本位立场,又对"先儒有所未尽"具有清醒的意识,通过借鉴和吸取西方哲学来丰富和发展中国文化之"体"与"用",其理性态度值得肯定。Huang Zongxi＇ s innovations in Confucian thought are almost responses to the major problems of the philosophical dialogue between Confucian scholars and missionaries. In terms of ontology, by learning from the ontological discussion of Western philosophy on God, he illustrated the ancient Chinese idea of God against Christianity＇ s personalization of God and tried to reconcile the conflict between the belief in God and the Confucian filial piety; in terms of theory of human nature and life philosophy, by learning from the methodology of Western philosophy, he proposed a new way of understanding universality and particularity and believed the souls of people with high ideals are immortal; in terms of epistemology, he made a comprehensive critique of the superstition of Xiang and Shu that hindered scientific development and the assumption in which a priori moral order is attached to the Nature, advocated that extension of knowledge lies in the investigation of things and put forth the pluralist academic view; in terms of the clash between Chinese and Western culture, he had both a distinct and firm stance of Chinese Culture Standard and a clear awareness. Huang Zongxi＇ s rational attitude should be fully approved since he enriched and developed Chinese philosophy by learning from Western philosophy.

关 键 词：黄宗羲 儒耶哲学对话 本体论 人性论 认识论 

分 类 号：B249[哲学宗教—中国哲学]