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20世纪新儒家在复兴儒学上专注于心性儒学有两个问题。第一,他们保守得太多,在多元社会中试图保守一元价值。第二,他们又退让得太多,在器物和制度层面全盘接受西方之科学与民主。作者认为,保守、发展儒学应着重于政治层面。但是蒋庆所做的政治儒学,因其认可心性哲学的先天普适性,故也保守过多。其政治建构,是将儒家的一个情境化表达(汉代公羊学)当成儒家的神圣教条。他和其他一些人的努力,是建筑在中国文化特殊性的基础上,也失去了儒家政治思考的普适向度。作者指出,我们所应回到的,是儒家之精神,并由新情势演绎出一套适应当代情境的、面对全球问题的儒学政治建构,以达成阐旧邦以赋新命之目的,而不是将“旧命”强加在新邦之上。
Neo-Confucianism in the twentieth century had two problems with the focus on Xin-Confucianism in reviving Confucianism. First, they are too conservative and try to keep one dollar value in a pluralistic society. Second, they are giving too much back to accepting all the science and democracy in the West at the utensil and system level. The author believes that conservative and development of Confucianism should focus on the political level. However, Jiang Qing’s political Confucianism is too conservative because it recognizes the innate universality of philosophy of mind and heart. Its political construction is a sacred dogma of confucianism expressed in a Confucian context (Han Dynasty Ram). The efforts of him and others are based on the particularities of Chinese culture and also lose the universal orientation of Confucian political thinking. The author points out that we should return to the spirit of Confucianism and deduce from the new situation a set of Confucianism political constructions that meet the needs of contemporary situations and confront global issues, Not to impose “old life ” on the new state.