从不语怪力乱神到奢谈天道性命——从认识论角度对儒学发展史的反思  

From Prohibition of Unworldly Fantasticality Talk to Harangue of Heavenly Morality and Obligation: A Reflection on the History of Confucianism in Perspective of Epistemology

作　　者：陈炎[1] 孟庆雷[2] 

机构地区：[1]山东大学文艺美学研究中心,济南250100 [2]河北师范大学文学院,石家庄050024

出　　处：《复旦学报（社会科学版）》2014年第6期1-10,共10页Fudan Journal（Social Sciences）

基　　金：国家社科基金重点项目"中国儒学学科建设"(项目批准号:09AZD051)的阶段性成果

摘　　要：作为儒家学派的开创者,孔子本着"知之为知之,不知为不知"的理性精神,"不语怪、力、乱、神",对经验世界之外的信仰本体采取"存而不论"、"敬而远之"的态度。这种朴素的"理性精神"不仅避免了原始儒学宗教化的发展方向,而且区分了经验世界与超验世界的知识阈限,暗合了现代化的知识标准。然而自子思、孟子以降,后儒们为了将建立在亲子血缘关系之上的儒学本体化,便试图在天、道、性、命之中寻找人伦法则的先验依据,从而僭越了经验世界与超验世界的知识阈限,背离了原始儒学的理性精神,陷入了形而上学的思辨误区。因此,剔除这些独断论的话语体系,不仅可以还原儒学的本来面目,而且有助于建构一种符合现代知识标准的、能够与世界对话的中国儒学。Based on his motto,＂Don’t pretend to know what you don’t know,＂Confucius reasonably kept aloof from talking about anything outside the empirical world,which has avoided Confucianism becoming a religion and laid a clear demarcation between the empirical world and transcendent world in a kind of Kantian way. Since Zisi and Mencius,two of his followers,in order to build a Confucianism on kinship,the later generations of Confucianists have looked for the transcendent foundations of human morality in the heavenly morality and obligation,thereby transgressed the demarcation between the empirical world and transcendent world,as well as spoiled the rationalism of the original Confucianism. A modern Confucianism which is able to dialogue with the world could be established by way of removal of the later Confucianist dogmatism and restoration of Confucius’ Confucianism.

关 键 词：孔子 儒学 经验 超验 知识 信仰 

分 类 号：B222[哲学宗教—中国哲学]