儒家自由主义何以可能?——狄百瑞儒家“人格主义”的实质及现代意义  

How is Confucian Liberalism Possible ?——The Essence and Contemporary Significance of William Theodore De Bary’s Confucian "Personalism"

作　　者：刘雷 Liu Lei

机构地区：[1]山东大学儒学高等研究院,济南250100

出　　处：《孔子研究》2022年第1期134-143,160,共11页Confucius Studies

摘　　要：为区别于西方自由主义、个人主义等概念,狄百瑞提出儒家"人格主义"一说,来阐发儒家之于个人、社群和国家的自由主义精神。狄氏认为,儒家自由主义精神昭显于孔子仁学一期,经宋明新儒家发展为由本心而发的道德实践,形成了一套关于个人自我养成(为己之学)、社群自治(修己治人)的理论表达范式和实践经验,与西方"个人主义""社群主义"相比具有一定优异性。再者,中国古代虽没能发展出现代意义上的公民国家,但儒家思想中并不缺乏公民意识,东亚社会现代化的成功转型,在一定程度上彰显了儒家政治文明构想及其现代价值。因此,在狄百瑞看来,儒家自由主义精神贯穿于为己之学、修己治人与政治文明之中,具有一整套异于西方自由主义的自洽方案。In order to distinguish liberalism and individualism in the West, Mr. William Theodore de Bary put forward the statement of Confucian "personalism",to expound the liberalism spirit of Confucianism to individual, community and country. Mr. De Bary believes that the liberalism spirit of Confucianism is obvious in the first phase of Confucius’ Benevolence Theory, after the development of the new Confucianism in Song and Ming Dynasties, it developed into moral practice based on the original intention, forming a set of theoretical expression paradigms and practical experience on individual self-cultivation and community autonomy(self-cultivation and governing people). Compared with Western individualism and communitarianism, it has advantages and differences. Moreover, the fact that ancient China did not develop a modern citizen state, it does not mean that there is no civic consciousness in Confucianism, the successful transformation of social modernization in East Asia, to a certain extent, highlights the concept of Confucian political civilization and its modern value. Therefore, in his opinion, the spirit of Confucian liberalism runs through the study of self-cultivation, self-governance and political civilization. It has a set of self-consistent programs which is different from Western liberalism.

关 键 词：狄百瑞 自由主义 儒家“人格主义” 

分 类 号：B712.5[哲学宗教—外国哲学]