“中庸”思维与杜亚泉的“新文化运动”  

Golden Mean and Du Yaquan's "New Culture Movement"

作　　者：赵黎明[1] 

机构地区：[1]重庆师范大学文学院,重庆400047

出　　处：《华中师范大学学报（人文社会科学版）》2015年第4期122-128,共7页Journal of Central China Normal University:Humanities and Social Sciences

基　　金：国家社会科学基金西部项目"<东方杂志>(1911-1932);新文学运动的关系研究"(11XZW014)

摘　　要：杜亚泉的"新文化"愿景,是中庸思维在文化问题上的具体运用。他运用物理学的力量"对抗"原理,解释中庸之道的合理性,认为所谓"新文化"就是通过古今、中外的"中和"之后的"第三种文化"。在他那里,文化调节有以A补B、以A济B、AB相因三种类型,分别适用于东与西、精神与物质、古与今三种关系;在这三组关系中,主客体不能颠倒,主体应该为"我"、为"今",客体应该为"西"、为"古"。他还提出"协力主义"、"接续主义"和"多元主义",作为处理文化问题的基本原则。杜亚泉的文化探索具有一定的合理性,一定程度上丰富了新文化运动的内涵;其思维也充满辩证和理性因素,但同时存在缺乏"时中"、"权变"等不少问题,需要一分为二地看待。Du Yaquan’s new culture vision,is a concrete application of the doctrine of the mean thought on cultural issues.He explains the rationality of a middle course by using the power balance principle in physics,and thinks that so-callednew culture＂is just the Third Culture by means of reconciliation between the ancient and modern,Chinese and the foreign.In the three groups,the subject should be as I,today,and the object should be as West,ancient, which cannot be reversed. He also proposes cooperation,continuation doctrine and pluralism,as the basic principle of dealing with cultural problems.Although Dus culture exploration has certain rationality which enriches the connotation of new culture,there exist a lot of problems,therefore needing to be viewed dialectically.

关 键 词：杜亚泉 中庸思维 新文化运动 第三种文化 

分 类 号：B222.1[哲学宗教—中国哲学]