發(fā)布時間：2018-04-26 17:42

  本文選題：馬克思主義 + 儒學(xué)　； 參考：《山東師范大學(xué)》2017年碩士論文

【摘要】：由鴉片戰(zhàn)爭開始,中國閉關(guān)鎖國的局面被打破,國家民族的生死存亡成為最為緊迫的問題;而此時的儒學(xué),已不能解決民族救亡和走向現(xiàn)代化的社會問題,西學(xué)涌入成為時代主潮,五四運(yùn)動后馬克思主義傳入中國,就必然面臨著同中國本土文化的關(guān)系問題,而儒學(xué)作為中國傳統(tǒng)文化的主干,對中國人的內(nèi)在的深層次的影響不容忽視,馬克思主義的中國化和儒學(xué)的現(xiàn)代化進(jìn)程都需要進(jìn)行深入反思;本文選擇1919-1949這個特定的階段,選取五四運(yùn)動、社會性質(zhì)大討論等幾個馬克思主義與中國儒學(xué)互動明顯的階段著力研究,以求得出合理的結(jié)論,對此問題研究做出一些貢獻(xiàn)。全文共分為五章:首先闡述中國社會轉(zhuǎn)型的時代背景,以及馬克思主義思潮與社會主義興起的世界背景,中國近代以來,西方新文化傳入中國,五四運(yùn)動以后又加上馬克思主義,二新對一舊:共同展開對中國傳統(tǒng)舊文化的批判和攻擊,而對中國傳統(tǒng)文化持相對保守態(tài)度的現(xiàn)代儒家也進(jìn)行一定程度的抗?fàn)幣c辯護(hù),此部分重點(diǎn)考察胡適、陳獨(dú)秀、李大釗以及儒學(xué)的代表梁啟超、梁漱溟的相關(guān)著作和社會活動,得出三派并非絕對的對立沖突,而是互有包含。其次,三、四十年代面對抗日戰(zhàn)爭的興起,選取馬克思主義者陳獨(dú)秀、毛澤東、郭沫若、陳伯達(dá)以及現(xiàn)代儒家馬一浮、梁漱溟、熊十力、馮友蘭為代表,就社會各派對中國的社會性質(zhì)、中國傳統(tǒng)文化的態(tài)度和取得的成就展開論述,通過分析其不同觀點(diǎn),文章認(rèn)為在五四以后,中國儒學(xué)形成梁漱溟、熊十力、張君勱等儒家知識分子,以及毛澤東、郭沫若、范文瀾等馬克思主義知識分子兩條發(fā)展脈絡(luò),通過比較得出:本文討論的時間范圍內(nèi),兩條脈絡(luò)既各自發(fā)展,又互相交織;有碰撞沖突,又呈現(xiàn)為一定程度的互相吸收和融合。最后,在此階段考察研究的基礎(chǔ)上,就傳統(tǒng)儒學(xué)和馬克思主義的特征以及理論上的的同和異進(jìn)行比較,馬克思主義與儒學(xué)既存在產(chǎn)生于不同民族和時代的“異”,又有時代需求和理論上的“同”,因此要實(shí)現(xiàn)二者更深層次的融合就需要馬克思主義中國化和中國儒學(xué)現(xiàn)代化的深入展開。
[Abstract]:Since the Opium War, the situation of China's closeness to the outside world has been broken, and the survival or death of the nation has become the most pressing issue. At this time, Confucianism has been unable to solve the social problems of national salvation and modernization. The influx of western learning has become the main trend of the times. After the May 4th Movement, Marxism was introduced into China, and inevitably faced with the problem of relations with Chinese native culture. Confucianism, as the backbone of Chinese traditional culture, The deep influence on the Chinese people can not be ignored. Both the Sinicization of Marxism and the modernization of Confucianism need to be deeply reconsidered. This paper chooses 1919-1949 as the specific stage and the May 4th Movement. In order to get a reasonable conclusion and make some contributions to the study of this problem, several stages of the interaction between Marxism and Chinese Confucianism, such as the great discussion of the social nature, are focused on. The full text is divided into five chapters: firstly, the background of Chinese social transformation, the world background of Marxism and the rise of socialism, the western new culture has been introduced into China since modern times. After the May 4th Movement, Marxism was added to it, two new and one old: jointly criticizing and attacking Chinese traditional and old culture, while modern Confucianism, which has a relatively conservative attitude towards Chinese traditional culture, has also fought and defended to a certain extent. This part focuses on the related works and social activities of Hu Shi, Chen Duxiu, Li Dazhao, and the representatives of Confucianism. It is concluded that the three schools are not absolute opposites, but contain each other. Secondly, in the face of the rise of the War of Resistance against Japan in the 1930s and 1940s, the Marxists Chen Duxiu, Mao Zedong, Guo Moruo, Chen Boda and the modern Confucianists Ma Yifu, Liang Shuming, Xiong Shili and Feng Youlan were selected as the representatives. This paper discusses the social nature of Chinese society, the attitude of Chinese traditional culture and its achievements. By analyzing their different viewpoints, the article thinks that after the May 4th Movement, Chinese Confucianism formed Liang Shuming and Xiong Shili. Zhang Junmai and other Confucian intellectuals, as well as the Marxist intellectuals such as Mao Zedong, Guo Moruo, Fan Wenlan, etc., through comparison, come to the following conclusions: within the time frame discussed in this paper, the two threads are both developing and intertwining each other; There are collision conflicts, but also presents a certain degree of mutual absorption and integration. Finally, on the basis of the investigation and study at this stage, the author compares the characteristics of traditional Confucianism and Marxism, as well as the similarities and differences in theory. Marxism and Confucianism not only exist in different nationalities and times, but also exist in different times. There is also the need of the times and the theory of "the same", so to achieve a deeper integration of the two needs Marxism in China and the Chinese Confucianism modernization in depth.
【學(xué)位授予單位】：山東師范大學(xué)
【學(xué)位級別】：碩士
【學(xué)位授予年份】：2017
【分類號】：B222;B27

【參考文獻(xiàn)】

相關(guān)期刊論文 前10條

1 黃延敏;;延安時期毛澤東對儒家思想的研究[J];理論學(xué)刊;2013年08期

2 羅國杰;;論中華民族傳統(tǒng)道德的“精華”與“糟粕”[J];道德與文明;2012年01期

3 黃延敏;;延安時期中國共產(chǎn)黨人的墨家思想研究[J];理論學(xué)刊;2010年12期

4 寇清杰;;“儒家社會主義”評析[J];思想理論教育導(dǎo)刊;2010年10期

5 張允熠;;馬克思主義與儒學(xué)異同論[J];思想理論教育導(dǎo)刊;2010年04期

6 郭齊勇;;儒學(xué)與馬克思主義中國化及中國現(xiàn)代化[J];馬克思主義與現(xiàn)實(shí);2009年06期

7 方克立;;關(guān)于馬克思主義與儒學(xué)關(guān)系的三點(diǎn)看法[J];高校理論戰(zhàn)線;2008年11期

8 翁賀凱;;“國家社會主義下之計劃經(jīng)濟(jì)”——張君勱1930年代的社會主義思想論析[J];福建論壇(人文社會科學(xué)版);2007年08期

9 許寧;;儒學(xué)現(xiàn)代轉(zhuǎn)型的三個向度——以梁漱溟、熊十力、馬一浮為例[J];安徽大學(xué)學(xué)報(哲學(xué)社會科學(xué)版);2007年04期

10 劉天旭;;儒家思想與馬克思主義的三點(diǎn)相似性[J];船山學(xué)刊;2006年03期

相關(guān)會議論文 前1條

1 陸俊青;;20世紀(jì)30年代中國社會性質(zhì)論戰(zhàn)對于毛澤東提出新民主主義革命思想的歷史影響[A];毛澤東新民主主義革命思想產(chǎn)生的歷史研究[C];2011年

相關(guān)碩士學(xué)位論文 前1條

1 張磊磊;張君勱憲政哲學(xué)思想探究[D];天津大學(xué);2008年

，

本文編號：1807001