本文選題：靈魂不朽 + 社會(huì)的不朽��； 參考：《湖北社會(huì)科學(xué)》2017年06期

【摘要】：相比于西方的靈魂不朽論,中國(guó)傳統(tǒng)的"三不朽論"兼具主體性和超越性。近代以降,中國(guó)知識(shí)人嘗試從不同角度對(duì)"三不朽論"進(jìn)行現(xiàn)代轉(zhuǎn)換,典型的如胡適以科學(xué)、民主等價(jià)值為準(zhǔn)則,對(duì)"三不朽論"加以改造,形成了"社會(huì)的不朽論";錢穆則從"心"的角度整合傳統(tǒng)的不朽論,提出了"心的不朽論"。二氏皆著力挖掘各自不朽論的宗教替代功能,以此回應(yīng)其時(shí)盛行的有神論宗教思潮和意義、信仰世界的危機(jī)。但他們的新不朽論,無(wú)論在永恒性方面還是在對(duì)死后世界的觀照方面,都有待改進(jìn)與完善。
[Abstract]:Compared with the western theory of soul immortality, Chinese traditional "three immortality" has both subjectivity and transcendence. In modern times, Chinese intellectuals tried to transform the theory of "three immortality" from different angles, such as "three immortality", such as the value of science, democracy and so on, as a typical Hu Shi to reform the "three immortality theory". Qian Mu integrates the traditional theory of immortality from the angle of mind and puts forward the theory of immortality of mind. In response to the prevailing trend of thought and significance of theistic religion and the crisis of the belief world, Ershi made great efforts to excavate the religious substitution function of their monumental theory. But their new theory of immortality, whether in immortality or in the view of the postmortem world, needs to be improved and perfected.
【作者單位】： 福建江夏學(xué)院設(shè)計(jì)與創(chuàng)意學(xué)院;
【分類號(hào)】：D092
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本文編號(hào)：1895013