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作 者:景天魁[1] JING Tiankui(Institute of Sociology,Chinese Academy of Social Sciences,Beijing 100732,China)
机构地区:[1]中国社会科学院社会学研究所,北京100732
出 处:《海南大学学报(人文社会科学版)》2024年第4期1-11,F0002,共12页Journal of Hainan University (Humanities & Social Sciences)
基 金:国家社会科学基金重大项目(18ZDA162)。
摘 要:群己关系、心物关系是中西学术的共同问题。然而,“共题”而“殊途”。宋明以来,与西方主要面向“格物”相反,中国学术尤其是作为中国古典社会学的群学,主要致力于“格心”。由此发生的群学心性化,是将“礼”内化于“心”、将“理”内置于“心”的从显在到潜在的过程,其所形成的群学潜质,以“心”为“大本”,将修身、齐家、治国、平天下诉诸诚意正心,将合群、能群、善群、乐群归结为心性修养,从而达到群己、心物在潜移默化中实现合一。今天看来,群学潜质可以视为心态社会学的序章,中国近代化转型的先声和建立人类新道义秩序的张本,从中可以发掘出不容低估的当代价值。The relationship between the Qun(group)and the self,as well as the relationship between mind and matter,is the common issue in both Chinese and Western academics.However,the"common issues"are actually led via the"different paths".Since the Song and Ming Dynasties,Chinese academics,especially Qunxue as the classical Chinese sociology,is mainly devoted to the"understanding of mind",which is opposite to the prevalent"understanding of things"in the West.As a result,the mentalization of Qunxue owns a process of internalizing"rites"or li in"mind"and"reason"in"mind"from externalization to internalization.The potentiality of Qunxue,which is formed from this process,takes"mind"as its"keystone".It resorts to being sincere in thought and rectifying one's mind for self-cultivation,family management,state governance,and bringing peace to all under heaven.It attributes to the mental cultivation being gregarious or hequn,being sociable or nengqun,bringing people together or shanqun,and keeping good company or lequn.Thus,the unity of group and self,as well as mind and matter,is achieved unconsciously.Today,it seems that the potentiality of Qunxue can be considered the prelude to the sociology of mentality,the precursor to the transformation of China's modernization,and the template for the establishment of a new moral order for mankind.Its contemporary values that need to be unearthed cannot be underestimated.
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