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牟宗三对荀子判法的先扬后抑,十分引人注目。这既反映了荀子思想本身的复杂性,也体现了牟先生哲学道路的转进,更透露了在思考中国文化现代性问题时所遭遇到的困境。本文认为,一、牟宗三前后期对道德与知识、中国与西方等方面关系的不同论述,有着某种自我建构-解构的循环功能;二、前期对荀子认识论的重视等,能够部分解除后期智的直觉的道德形上学的意识形态遮蔽性;三、客观精神的建构,在保证儒家能够针对中国人的生存现状而言说方面,具有重要意义,现代儒学的存在论意义也应该奠基于此。
Mou Zongsan Xunzi’s precedent and restraint, is very compelling. This not only reflects the complexity of Xunzi’s thought itself, but also embodies the turning point of Mr. Mou’s philosophy and reveals the plight he encountered in thinking about the issue of Chinese cultural modernity. This paper argues that one, Mou Zongsan’s different expositions on the relationship between morality and knowledge, China and the West, etc., had some kind of self-construction-deconstruction cycle function in the two phases of the previous and later periods. Second, the earlier emphasis on Xunzi’s epistemology could partially relieve late Zhi . Thirdly, the construction of objective spirit is of great significance in ensuring Confucianism can address the present conditions of Chinese people. The significance of modernistic Confucianism should also be based on this.