【摘要】：本文以“天理與時勢”為題。所謂“天理”，指馮友蘭思想中“理”等超越性觀念；“時勢”，指馮所面對的時代狀況。馮友蘭畢生的思想努力，即是在堅持“天理”的同時，試圖順應“時勢”，并期望“時勢”能合于“天理”。為此，他不僅構建“新理學”的形而上學，同時也努力提出應對現(xiàn)代中國的現(xiàn)實危機的思想方案，思考迅速實現(xiàn)中國現(xiàn)代化的可能性。也正因為這種努力，，使得他的思想存在著高度的內(nèi)部緊張。在具體社會問題方面，馮友蘭往往服從于“時勢”，但在理想上，他始終努力堅持對他所理解的中國的原理的信念。 本文正文分為三章。 第一章“天理的瓦解”試圖從一個具體的視角說明日本帝國主義入侵對馮友蘭造成的思想沖擊。馮友蘭對轉變中的中國社會的價值觀問題，有相當?shù)年P心。通過繼承宋明理學中“天理”的思想來為社會提供價值意識，是“新理學”形成的動機之一。馮友蘭指出，社會不論怎樣變化，仍然有一些道德必須為人們所遵守，否則任何人類組織都無法存在。對此，張蔭麟指出，這一理論不能解決各個人類組織間，特別是國家間的道德問題。張的論點給馮友蘭造成了很大困難，馮友蘭雖一時力圖反駁，但在《新理學》和《新事論》中實際上部分承認甚至發(fā)展了張蔭麟的看法。在學理的爭論的備后，是日本帝國主義無視國際法繼續(xù)侵略行徑，乃至悍然退出國聯(lián)的現(xiàn)實。 第二章“順應時勢”旨在說明馮友蘭《新事論》中社會政治思想與時代狀況的關系。通過對時代思潮的了解和對英國、蘇聯(lián)的觀察，馮友蘭相信傳統(tǒng)資本主義體制逐漸沒落，而新興的社會主義體制大有希望。這一進程，乃是現(xiàn)代社會中生產(chǎn)社會化的必然結果。這種看法反過來加強了馮友蘭對于傳統(tǒng)道德的現(xiàn)代適用性的信念，因為當代工業(yè)化國家的現(xiàn)實已經(jīng)表明，在高度組織化的社會中，傳統(tǒng)道德仍舊不可或缺。 第三章“天理的回歸”首先在第一章的問題的基礎上，說明抗日戰(zhàn)爭時期及抗戰(zhàn)勝利之后，馮友蘭對戰(zhàn)后秩序的設想。馮雖然承認當前國家間的關系無道德可言，但仍希望國際關系趨于合理，并針對日本帝國主義自命為東亞的指導者，指出應當期待中國恢復其在東亞的領導地位。這表明了馮友蘭對中國思想的精神適合于一個更合理、平等的世界的信心。
[Abstract]:This paper is entitled "Nature and the situation of time". The so-called "heavenly reason" refers to the transcendental concept of "reason" in Feng Youlan's thought and the situation of the times that Feng is facing. Feng Youlan's ideological efforts in his life, that is, to adhere to the "nature" at the same time, trying to comply with the "situation", and hope that the "situation" can be in line with the "nature". Therefore, he not only constructs the metaphysics of "Neo-Confucianism", but also tries to put forward an ideological plan to deal with the realistic crisis in modern China, and to think about the possibility of realizing the modernization of China rapidly. Also because of this kind of effort, his thought exists the high internal tension. In the specific social problems, Feng Youlan often succumbed to the "situation", but in the ideal, he always tried to adhere to his understanding of the principles of China. The text of this paper is divided into three chapters. Chapter one, "the disintegration of Heaven", attempts to explain the ideological impact of Japanese imperialist invasion on Feng Youlan from a specific angle of view. Feng Youlan is concerned about the values of the changing Chinese society. It is one of the motivations for the formation of Neo-Confucianism to provide social value consciousness by inheriting the thought of "theory of heaven" in Song Ming's Neo-Confucianism. Feng Youlan pointed out that no matter how society changes, there are still some morals that people must abide by, otherwise no human organization can exist. In response, Zhang Yinlin pointed out that the theory could not solve the moral problems among human organizations, especially among nations. Zhang's argument caused great difficulties to Feng Youlan. Although Feng Youlan tried to refute it for a while, he actually partially acknowledged and even developed Zhang Yin-lin 's view in Neo-Confucianism and "New thing Theory". After the academic argument, Japanese imperialism ignored the international law and even withdrew from the League of Nations. The second chapter aims to explain the relationship between social and political thoughts and times in Feng Youlan's Theory of New things. By understanding the trend of thought and observing Britain and the Soviet Union, Feng Youlan believed that the traditional capitalist system was gradually declining, while the new socialist system was promising. This process is the inevitable result of socialization of production in modern society. This view, in turn, reinforces Feng Youlan's belief in the modern applicability of traditional morality, since the realities of modern industrialized countries have shown that traditional morality is still indispensable in highly organized societies. The third chapter, "the return of Heaven", first of all, on the basis of the first chapter, explains Feng Youlan's postwar order during the War of Resistance against Japan and after the victory of the War of Resistance against Japan. Although he admitted that there is no morality in the current inter-state relations, he still hoped that international relations would be more reasonable, and pointed out that China should be expected to resume its leading position in East Asia in view of the Japanese imperialists' claim to be the leaders in East Asia. This shows Feng Youlan's confidence that the spirit of Chinese thought is suited to a more rational and equal world.
【學位授予單位】：東北師范大學
【學位級別】：碩士
【學位授予年份】：2013
【分類號】：D092;B261

【參考文獻】

相關期刊論文 前1條

1 高秀昌;;論馮友蘭對中國自由民主之路的探索[J];中州學刊;2008年05期

本文編號：2279913