本文選題：心性學(xué)　切入點(diǎn)：現(xiàn)代性　出處：《學(xué)術(shù)交流》2017年05期 　論文類型：期刊論文

【摘要】：以熊十力、梁漱溟、唐君毅、牟宗三等人為代表的心性儒學(xué)是現(xiàn)代儒學(xué)的重要向度。他們將儒家的心性之學(xué)視為中國文化的神髓所在,并試圖以此為根基來謀求中國文化的返本開新,探求中國文化與西方現(xiàn)代性文化的接榫。然而,現(xiàn)代心性儒學(xué)的心性敘事存在著體證、見證與論證不分的問題,將個(gè)體的體證上升為見證,進(jìn)而等同于論證,這是思想上的僭越。同時(shí),現(xiàn)代心性儒學(xué)將現(xiàn)代性問題化為主體性問題,將主體性問題化為道德主體性問題,將道德主體性問題化為心性主體問題,使得全部的現(xiàn)代性敘事被歸結(jié)為心性敘事,以這種還原論模式處理現(xiàn)代性問題的現(xiàn)代心性儒家基本無力處理中國所面臨的具體現(xiàn)代性問題。事實(shí)上,現(xiàn)代心性儒學(xué)將儒家心性論奉為中國文化之道統(tǒng)的做法,可能使我們喪失對中國傳統(tǒng)文化的豐富性理解,不利于華夏文化健康成長。所以,面對現(xiàn)代性中國問題,雖可開掘儒家心性學(xué)的價(jià)值,但不可封閉于儒家心性學(xué),我們需要的是拆解并抽取華夏傳統(tǒng)中一切可資利用的資源,來面對中國的現(xiàn)代性問題。
[Abstract]:Mental Confucianism, represented by Xiong Shili, Liang Shuming, Tang Junyi and Mou Zongsan, is an important aspect of modern Confucianism. On this basis, the author tries to seek a new approach to Chinese culture, and to explore the connection between Chinese culture and western modern culture. However, there are some problems in the psychological narrative of modern mind-centered Confucianism, such as proof, witness and argumentation. It is the transgression of thought to elevate the individual's physical evidence to witness, which is equivalent to argumentation. At the same time, modern psychologically Confucianism turns modernity into subjectivity and subjectivity into moral subjectivity. The problem of moral subjectivity is transformed into the subject of mind, so that all modern narratives are reduced to mental narration. The modern mentality of dealing with the problem of modernity in this mode of reductionism Confucianism is basically unable to deal with the specific problems of modernity faced by China. In fact, modern Confucianism regards the theory of Confucian spirituality as the principle of Chinese culture. It may lead us to lose our understanding of the richness of Chinese traditional culture, which is not conducive to the healthy growth of Chinese culture. Therefore, in the face of the problem of modern China, although we can explore the value of Confucian psychology, we cannot close it to Confucian psychology. What we need is to disassemble and extract all available resources from the Chinese tradition to face the problem of Chinese modernity.
【作者單位】： 上海師范大學(xué)哲學(xué)與法政學(xué)院;黑龍江大學(xué)政府管理學(xué)院;
【基金】：國家社科基金重點(diǎn)項(xiàng)目“現(xiàn)代性問題與中國當(dāng)代哲學(xué)研究”(13AZX012) 教育部哲學(xué)社會科學(xué)研究后期資助重大項(xiàng)目“現(xiàn)代性與心性——現(xiàn)代心性儒學(xué)批判”(14JHQ003)
【分類號】：B222

【相似文獻(xiàn)】

相關(guān)期刊論文 前3條

1 蔣慶;心性儒學(xué)與未來世紀(jì)[J];中國文化;1995年01期

2 李景林;本虛而實(shí)——儒家教化理念的立身之所李景林[J];吉林大學(xué)社會科學(xué)學(xué)報(bào);2004年04期

3 唐運(yùn)剛;天人合德,以誠論性—論周敦頤對宋明心性儒學(xué)的破暗之功[J];和田師范專科學(xué)校學(xué)報(bào);2005年02期

，

本文編號：1619028