本文關(guān)鍵詞： 生活儒學(xué) “后新儒學(xué)” 儒學(xué)重建 路徑抉擇　出處：《曲阜師范大學(xué)》2016年博士論文　論文類型：學(xué)位論文

【摘要】：1995年現(xiàn)代新儒學(xué)的集大成者牟宗三先生逝世后,以林安梧為代表的新儒家提出“后新儒學(xué)”的設(shè)想,開始對現(xiàn)代新儒學(xué)疏離生活世界的理論偏失進(jìn)行深刻反省,試圖思考牟宗三之后儒學(xué)發(fā)展新方向的問題�！昂笮氯鍖W(xué)”的提出,很大程度上宣告了現(xiàn)代新儒學(xué)的“失效”,而牟宗三的逝世,也預(yù)示著一個(gè)儒學(xué)發(fā)展新時(shí)代的到來。在“后新儒學(xué)”這樣一個(gè)新時(shí)代,儒學(xué)的發(fā)展與創(chuàng)新面臨新的歷史抉擇。換言之,在“后新儒學(xué)”時(shí)代,我們需要重建儒學(xué)。怎樣重建儒學(xué)?我們認(rèn)為,“后新儒學(xué)”時(shí)代的儒學(xué)重建可以在宋儒理一分殊的睿識(shí)指引下展開。以理一分殊為指引,儒學(xué)重建要堅(jiān)持回溯傳統(tǒng)(返本)和面向當(dāng)代(開新)兩個(gè)定向。所謂回溯傳統(tǒng)就是儒學(xué)之為儒學(xué)的本真精神(理一),以此為要求,我們追尋和定位了儒學(xué)這一文明傳統(tǒng)“日用即道”的生命智慧(生活性本質(zhì));所謂面向當(dāng)代就是反思現(xiàn)代新儒學(xué)疏離生活世界的理論困局,在“后新儒學(xué)”的視域下著力思考儒學(xué)傳統(tǒng)如何關(guān)聯(lián)當(dāng)代社會(huì)生活的問題�；厮輦鹘y(tǒng),契合儒學(xué)傳統(tǒng)“日用即道”的生命智慧;面向當(dāng)代,推進(jìn)“后新儒學(xué)”時(shí)代儒學(xué)的生活化開展,如此,在“后新儒學(xué)”時(shí)代所建構(gòu)的儒學(xué)應(yīng)該是一種生活儒學(xué)。作為“后新儒學(xué)”時(shí)代建構(gòu)的新型儒學(xué)理論范式,生活儒學(xué)的理論建構(gòu)可以比照宋明儒者在原始儒學(xué)范式之后重建儒學(xué)新范式的基本經(jīng)驗(yàn),確立新的道統(tǒng)論、哲理精神和經(jīng)典體系。需進(jìn)一步說明的是,以“理一”原則為指引的儒學(xué)重建,固然主要指回溯儒學(xué)傳統(tǒng),追問儒學(xué)之為儒學(xué)的生活性的本質(zhì);然以“分殊”原則為指引的儒學(xué)重建,可不僅僅限于對儒學(xué)生活性的當(dāng)代理論詮釋這一步。儒學(xué)重建的“分殊”主要應(yīng)指以面向當(dāng)代為要求,充分思考和回應(yīng)如何把儒學(xué)傳統(tǒng)的生活性、實(shí)踐性表現(xiàn)和落實(shí)于當(dāng)代社會(huì)生活(儒學(xué)生活化)中的問題。為此,通過對王陽明儒學(xué)革新的當(dāng)代意義的闡釋,我們提出當(dāng)代儒學(xué)生活化宜走適度規(guī)避政治的“覺民行道”的下行路線,而不是蔣慶政治儒學(xué)試圖儒化政治秩序的那種上行路線。此外,立足于對明代心學(xué)從陽明學(xué)向泰州學(xué)展開的歷史分析,我們強(qiáng)調(diào),當(dāng)代儒學(xué)的生活化開展要先取法陽明,“先做個(gè)愚夫愚婦”,從“民”本位的立場對儒學(xué)進(jìn)行生活化的理論解讀,實(shí)現(xiàn)生活化儒學(xué)的理論創(chuàng)構(gòu),使“愚夫愚婦”能知;其次,當(dāng)代儒學(xué)的生活化開展還要借鑒王艮為代表的泰州學(xué)派鄉(xiāng)村建設(shè)的基本經(jīng)驗(yàn),通過民間講學(xué)、訂定鄉(xiāng)約民規(guī)等方式,使庶民大眾能夠踐行儒學(xué)價(jià)值,以收到化民成俗(美俗)、經(jīng)世濟(jì)民之效�！袄硪徊浑y,惟分殊難耳”,以一種本質(zhì)主義的思維方式為基礎(chǔ),建構(gòu)合乎儒之為儒的本質(zhì)要求的生活儒學(xué)并不難,真正的困難在于在一種存在主義的思維方法下,從當(dāng)代人的生活世界出發(fā)去思考如何去“做”儒學(xué)、“行”儒學(xué)。為實(shí)現(xiàn)這種訴求,生活儒學(xué)面臨的一個(gè)最基本的問題是——“什么是儒學(xué),怎樣學(xué)儒學(xué)”。對此,梁漱溟從面向“生活的本身”的視野出發(fā),論述了儒學(xué)、學(xué)儒的問題。在梁氏看來,儒學(xué)就是“生活的學(xué)問”,學(xué)儒則需在“生活上去理會(huì)實(shí)踐”。接著梁漱溟來講,重建儒家思想與當(dāng)代社會(huì)生活的關(guān)聯(lián),需要當(dāng)代儒家學(xué)者依“生活化”的要求來“說”儒學(xué)、“做”儒學(xué)。另外,在“后新儒學(xué)”時(shí)代生活儒學(xué)的立場上,我們提出“儒道在人,盡倫為圣”的命題,試圖以一種大眾化的視野回答“什么是儒學(xué),怎樣學(xué)儒學(xué)”的問題。
[Abstract]:Master of modern new Confucianism into 1995 after the death of Mr. Mou Zongsan, the new Confucianism represented by Lin an Wu proposed the idea of the "New Confucianism", at the start of the modern Neo Confucianism from the theory of life world deviation were deep introspection, trying to think about problems of Mou Zongsan after Confucianism. "Put forward the new direction for the development of new Confucianism" the largely declared the modern new Confucianism "failure", and the death of Mou Zongsan, but also heralded a new era of development of Confucianism. In the "New Confucianism" of such a new era, the development and innovation of Confucianism is facing new historical choice. In other words, in the "post new Confucianism" era, we need to rebuild Confucianism. How we think, the reconstruction of Confucianism? "New Confucianism" Confucianism reconstruction era can be expanded in a special song Ruli wisdom. Under the guidance of the liyifenshu guidelines, should adhere to the retrospective reconstruction of Confucianism (the return of the traditional and contemporary oriented) (Kai Xin) two directional. The so-called backtracking traditional Confucianism as Confucianism is the true spirit of (a), as required, we pursue the positioning and the traditional Confucianism civilization "Daily that way" the wisdom of life (living essence); the theory of the dilemma facing contemporary is the reflection of Modern Neo Confucianism from the world of life, in the "New Confucianism" from the perspective of how to focus on traditional Confucianism Association of contemporary social life. The traditional Confucian tradition "backtracking, fit daily that way. The wisdom of life; to promote the contemporary" post new Confucianism "era of Confucianism in life, so. In the construction of" post new Confucianism "in the era of Confucianism should be a kind of life as a" New Confucianism. Confucianism theory paradigm construction after the new Confucianism "era, Life Confucianism theory construction can be compared in the Original Song Ming Confucianism The basic experience of the new paradigm of Confucianism reconstruction paradigm after the establishment of new Confucian orthodoxy, philosophical spirit and classical system. Further explanation is, "a principle for the reconstruction of Confucianism guidelines, is mainly refers to back the traditions of Confucianism, Confucianism for questioning the nature of Confucian life; but with the difference" principles for the reconstruction of Confucianism guidelines, can not only confined to the contemporary theory of Confucian interpretation of the activity of students step. "The reconstruction of Confucianism fenshu" mainly refers to the requirements for the modern, fully thinking and how to respond to the life of the traditional Confucianism, and implement the practical performance in the contemporary social life (the life of Confucianism) in question. Therefore, the contemporary significance of Wang Yangming's interpretation of Confucian innovation, we put forward the contemporary Confucianism life should take appropriate to avoid political "Chuehmin lane" descending line, instead of Jiang Qing Confucianism try The uplink route map of Confucianism political order. In addition, based on the analysis of the Ming Dynasty from Taizhou to Wang Yangming's unfolding history we emphasize the contemporary Confucianism life to take law "carry out Ming, first make a plain citizens", the theory of interpretation of life of Confucianism from the "people oriented" the position, Life Confucianism theory construction, the "plain citizens" known; secondly, the basic experience of the Taizhou School of rural construction but also from Wang Gen as the representative of the contemporary Confucianism life development, through folk lectures, for rural public regulation etc., so ordinary people can practice the Confucian values, in order to influence the people and form moral customs (the United States Customs), and effect. "Daniel is not difficult, but the difference is difficult to ear", in an essentialist way of thinking as the foundation, establishing a requirement for the essence of Confucianism Confucianism life and Confucianism is not difficult, the real difficulty in In the method of thinking in an existential, starting to think about how to "do" of Confucianism from the contemporary world of human life, the "line" of Confucianism. To achieve this demand, one of the most basic problems facing the Life Confucianism - "what is the Confucianism, how to learn Confucianism. In this regard, Liang Shuming from the" life itself "perspective, discusses the problems of Confucianism, Confucianism. In Liang's eyes, Confucianism is" life ", Confucianism is in" life to ignore practice. "Then Liang Shuming, the reconstruction of Confucian thought and contemporary relevance of social life, the needs of Contemporary Confucian scholars in life" to "say" in Confucianism, "do" of Confucianism. In addition, in the era of "post new Confucianism" Life Confucianism standpoint, we put forward the concept of "Confucianism in person, as Aaron holy" proposition, to a popular view answer "what It is the question of Confucianism and how to learn Confucianism.

【學(xué)位授予單位】：曲阜師范大學(xué)
【學(xué)位級別】：博士
【學(xué)位授予年份】：2016
【分類號(hào)】：B261
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本文編號(hào)：1492458