论牟宗三的“道德—历史目的论”  

On Mou Zongsan's “Moral-history Teleology”

作　　者：卢兴[1] 

机构地区：[1]南开大学哲学院,天津300071

出　　处：《华东师范大学学报（哲学社会科学版）》2014年第2期41-46,152,共6页Journal of East China Normal University（Humanities and Social Sciences）

基　　金：天津市哲学社会科学规划项目(TJZX12-003);中央高校基本科研业务费专项资金资助项目(NKZXA1413)的阶段性成果

摘　　要：牟宗三的历史哲学带有浓重的黑格尔色彩,继承了黑格尔"精神辩证法"及历史进步的基本观念,但对黑氏所谓支配和推动世界历史进程的"精神"进行了儒家式的改造,突出了"精神"的道德义涵。因而黑格尔式的"进步目的论"与儒家传统的"德性目的论"被牟氏整合在一起,成为一种"道德—历史目的论",体现出鲜明的现代性特征。在牟宗三看来,在道德的推动下,民族历史之目的指向民族国家的建立,世界历史之目的指向"天下大同"或者说"世界大同",这种"大同"观代表了儒家传统面向现代性转化的一个典型范例。Mou Zongsan's historical philosophy inherits Hegel's basic ideas such as 'spiritual dialectics'and historical progress. However,he reconstructs in a Confucian way the 'spirit'that controls and drives the world history process,highlighting the moral connotation of the 'spirit'. The integration of Hegel's 'progress teleology'with traditional Confucian 'moral teleology'forms 'moral-history teleology'with distinctive characteristics of modernity. Promoted by morals,the purpose of national history is to establish the nation-state,and the purpose of world history is to realize datong,the 'great union of the world'. Mou's concept of datong illustrates the transformation of Confucianism from tradition to modernity.

关 键 词：牟宗三 道德-历史目的论 黑格尔 民族国家 天下大同 

分 类 号：K01[历史地理—历史学]