老子不老:作为儒法和解之基的新道家  

Lao Zi Is Not Out-dated: The New Taoist School as the Basis of the Reconciliation Between Confucianism and Legalism

作　　者：张再林 Zhang Zailin

机构地区：[1]西北工业大学,陕西西安710072

出　　处：《中州学刊》2023年第2期116-124,共9页Academic Journal of Zhongzhou

基　　金：国家社会科学基金项目“近现代中国价值观念史”(18ZDA020)。

摘　　要：一部中国思想史,就其根本而言,实际上就是一部儒法之争的历史,也即一部坚持“礼治”还是坚持“法治”的历史。然而,追本溯源,无论是儒家礼治所尚的亲亲而仁民的家国合一,还是法家法治所尚的己之私利以成天下之公的以利释义,都是以老子“道法自然”的“生命自组织性”为其共同的终极依据、终极根基。认识到这一点,不仅有助于克服中国思想儒法取舍之间非此即彼的两难,同时正如近现代异军突起的“以道释儒”“以道释法”复老思潮所表明的那样,也为当代呼之欲出的“新道家”的兴起做出了极其重要的理论铺垫和贡献。The history of Chinese thought, fundamentally speaking, is actually a history of the struggle between Confucianism and Legalism, that is, a history of adhering to “rule of etiquette” or “rule of law”. However, tracing back to the origin, whether it is the unity of family and state that is close and benevolent to the people advocated by the Confucian rule of etiquette, or acquiring justice based on personal interests that is advocated by the Legalist rule of law for the good of the public of the world, is based on the self-organization of life of Lao Zi’s “Tao follows nature” as its common ultimate basis and ultimate foundation. Recognizing this will not only help to overcome the dilemma between the choice of Confucianism or Legalism in China’s ideology, but also make an extremely important theoretical foundation and contribution to the rise of the “new Taoism”, as demonstrated by the emerging trend of “Confucianism with Taoism” and “Legalism with Taoism” in modern times.

关 键 词：儒法之争 道法自然 近现代复老思潮 新道家 

分 类 号：B244.3[哲学宗教—中国哲学]