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作 者:张永超 Zhang Yongchao
机构地区:[1]上海师范大学哲学与法政学院
出 处:《中州学刊》2019年第4期111-116,共6页Academic Journal of Zhongzhou
基 金:国家社会科学基金青年项目"中国哲学现代转型中的知识论问题研究"(14CZX028);上海高校高峰高原学科建设计划;上海师范大学第十期重点学科建设项目"新政治人类学"资助
摘 要:儒学现代命运问题的症结在于孔子之道与现代生活之张力,张力之产生在于孔子之道所蕴含的伦理观念与现代生活所依据的伦理观念不同因而发生冲突。崔大华先生以"儒家思想及其建构的生活方式"为视角,提出儒学在中国现代化进程中可以提供"动力因素"。此观点待商榷处在于:其一,儒学的现代命运问题关键不在于儒家系统的"内在冲突"而在于两种文化之矛盾和冲突;其二,区分"先秦儒家"与"汉代以后"儒家是必要的,但是儒家所建构的生活方式恰恰是在"汉代以后"才慢慢确立、建构起来的;其三,中国现代化进程确实需要"中华民族复兴"这样的持久性动力,但是此种动力论来源并非来自注重"天下意识"的儒家观念而是清末民初遭遇西方列强以来自觉引进的民族国家理论;其四,若认可"现代化进程"之理,理应建立"现代生活"之事,并且不应再以"儒家生活"之理予以主导,"儒家生活"之理可以发挥作用但无法再充当主要"动力"。The crux of Confucianism′s modern destiny problem lies in the tension between Confucius′ way and modern life, which is produced by the conflict between the ethical idea implied in Confucius′ way and the ethical idea that modern life relies on. With the perspective of "Confucian thought and the life style it constructed," Dahua Cui proposes that Confucianism can offer "motivating factors" in the process of Chinese modernization. There are debatable points in this idea. First, what is in question about Confucianism′s modern destiny is not Confucianism′s "inner conflict," but the contradiction and conflict between two cultures. Second, it is necessary to distinguish pre-Qin Confucianism and after-Han Confucianism, but the life style Confucianism gradually constructed precisely occurred after Han dynasty. Third, Chinese modernization process does need the persistent motivation of "the revival of Chinese nation," but the motivation′s source is not Confucian idea that emphasizes "the awareness of the world," but the national country theory that is consciously introduced in later-Qing dynasty since encountering the western great powers. Fourth, if we admit the principle of "modernization process", then we should establish the affair of modern life, and should not utilize Confucian life principle to guide it for Confucian life principle can play a role but cannot serve as a decisive motivation anymore.
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