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作 者:吴炫[1] 马宁 WU Xuan;MA Ning(School of Humanities,Shanghai University of Finance and Economics,Shanghai 200433,China)
出 处:《江苏行政学院学报》2023年第1期34-41,共8页The Journal of Jiangsu Administration Institute
摘 要:贺麟诉诸儒学复兴提出的“新心学”,由于缺乏哲学的批判创造性思维难以建构既非儒学也非西学的中国式现代哲学:一是通过西方现代认识论哲学修补儒家心学进行儒学创新,是依附中西方哲学观念的学术拼凑融汇思维,所以不能展开对儒家心、理、仁、道哲学和西方认识论哲学的双重哲学批判改造。二是对中华优秀文化的窄化认知使其看不到中国尊重生命的个体哲学所隐含的现代性内容,故其“新心学”不能揭示儒家心学和西方逻辑理性均难以面对的中国个体生命和文化被儒家伦理异化之问题。三是对中国文化复兴即儒学文化复兴的错位认知,看不到中国文化繁荣时期均是不同文化的对等互动和远古生命神力之创造力的民间张扬,因此以儒家文化复兴带动中国文化现代复兴的实践难免失败。He Lin appealed to the “new theory of mind” proposed during the revival of Confucianism, and it was difficult to construct a Chinese-style modern philosophy that was neither Confucian nor Western due to the lack of philosophical critical creative thinking. First, Confucian innovation through the repair of the theory of mind in Confucianism via Western modern epistemological philosophy is an academic patchwork and mixture of various elements that relies on Chinese and Western philosophical concepts, so it cannot carry out the dual philosophical critical transformation of Confucian mind, reason, benevolence, Taoist philosophy and Western epistemological philosophy. Second, the narrowed understanding of Chinese excellent culture makes it unable to see the content of modernity implied by China’s individual-oriented philosophy of respecting life, so its “new theory of mind” cannot reveal the problem of Chinese individual life and culture being alienated by Confucian ethics, which is difficult for Confucianism and Western logic and reason to face. Third, the misplaced cognition of the revival of Chinese culture, that is, the revival of Confucian culture, does not recognize that the prosperous period of Chinese culture was the reciprocal interaction of different cultures and the folk promotion of creativity of ancient life and divine power, so the practice of promoting the modern rejuvenation of Chinese culture with the revival of Confucian culture will inevitably fail.
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