论后五四视域下的方东美  

Fang Dongmei from the Post-May 4th Perspective

作　　者：闫淳纯 YAN Chunchun

机构地区：[1]华东师范大学哲学系,200241

出　　处：《历史教学问题》2020年第3期54-58,210,共6页History Research And Teaching

基　　金：国家社科基金项目“基于美国所藏的贺麟档案研究新心学关键问题研究”(16BZX058)的阶段性成果。

摘　　要：学界对方东美是否属于现代新儒家曾有争论。根据他思想发展不同阶段,应分为30年代的前期方东美与60年代的后期方东美,其中只有后者才属于港台新儒家。30年代前期,方东美的思想是审美主义与古典主义的综合,审美主义是出于反对伦理中心主义,是对新文化运动的继续;古典主义是出于反对工具理性,是对新文化运动的反抗。30年代的方东美是一个后五四的五四反思者。前期方东美主张向外的文化进步和诸文明的调和互补,后期方东美主张向内的人格超升和中国文化的本位凸显,这是方东美哲学的内在冲突。The hotly debated question in the academic field about Fang Dongmei was whether he could be classified as a modern Neo-Confucian.In so far as his ideas are concerned,his life could be divided into two parts:1930s and 1960s,respectively representing his early and late life.He could not be regarded as a Neo-Confucian in Hong Kong and Taiwan until the 1960s.Before the 1960s,he had enthusiastically advocated the combination of aestheticism and classicism.Aestheticism opposed ethics-centralism but supported the New Culture Movement,while classicism opposed both instrumental reason and the New Culture Movement.Therefore,Fang Dongmei during his early life could be considered as a post-May 4th person introspecting the May 4th Movement.In addition,he had proposed cultural progress by opening to the outside world,and advocated reconciliation of diverse civilizations.However,in his late life,he was devoted to the promotion of interior virtue and regarded Chinese culture as the core,which showed the inherent conflicts in his philosophy.

关 键 词：审美主义 古典主义 文化综合 人格超升 

分 类 号：B26[哲学宗教—中国哲学]