百年船山学的变迁、困境与出路  

The Evolution, Plight and Future of Chuanshan Study

作　　者：刘梁剑[1] 

机构地区：[1]华东师范大学哲学系,上海200062

出　　处：《南通师范学院学报（哲学社会科学版）》2004年第1期149-153,共5页Journal of Nantong Teachers College(Social Science Edition)

摘　　要：20世纪对船山的评价呈现为历史的三调 :作为民族主义者、唯物主义思想家和启蒙思想家的王船山。当历史演进到二十一世纪之际 ,一些船山研究者开始了试图回到王船山本身的努力。然而问题是 ,如何回到王船山本身 ?或许所谓的“王船山本身”这样的提法本身就是“非法”的 ?这一问题折射出中国学术界所普遍面临的困境。我们实际上处于这样一种诠释学处境之中 :一方面 ,我们应当承认中国哲学与中国文化的独特价值 ,不再用西学的框架肢解和宰割中学 ,避免将中学西方化 ;另一方面 ,西学的存在已经是一个无法回避的事实———我们已经“被抛”在西学面前。可能的出路或许在于 :在中国学术与西学达成“视域融合”(thefusionofhorizons)之后的“大视域”———借用王船山的话来说 ,“合往来古今而成纯”In the academic history of Wang Chuanshan in the last hundred years, there are there keys: a nationalist, a materialist thinker and a thinker in the age of enlightenment. While at the beginning of the new century, some scholars endeavor to return to Wang Chuanshan in himself. The questions are: How is it possible to find Wang Chuanshan in himself? Is it legitimate for the expression 'Wang Chuanshan in himself'? Similar questions, however, do hover in the contemporary academic circle in China. What we cannot avoid is such a hermeneutic situation: on one hand, unique values of Chinese philosophy and culture as a whole should be admired so that Chinese culture cannot be successfully studied in theoretical schemes mechanically borrowed from the western culture; on the other hand, it has been an ontological fact that we have been thrown in front of the western culture. Therefore, the possible way for us to walk out the dilemma is to reach a grand horizon as fusion of horizons. In other words, to reach integration by combining the past and the present, just as Wang Chuanshan says.

关 键 词：王船山 历史三调 大视域 

分 类 号：B249.25[哲学宗教—中国哲学]