摘要
正如母亲时常对流浪的儿子诉说"娘就是操心的命"一样,哲学也经常对漂泊的灵魂宣称"哲学就是操心的命".经过最近几年来关于中国哲学"合法性危机"的热烈讨论,学术界同人似乎正在达成某种共识--无论从事实判断看,还是从价值诉求看,中国哲学在"如此"的意义上是归属于哲学的,但在"这个"的意义上却扎根于中国.与在"世界性知识"中呈现的"如此"相比,仅仅只在"地方性知识"中敞开的"这个"更具有本体的意味.意思是说:在一般如此的意义上,哲学操心的是"全人类"的命运,但在特定这个的意义上,中国哲学操心的则是"中国人"的命运.这里倒完全不必满怀"一室不扫,何以扫天下乎"的壮烈,然而,为了使中国哲学在未来漫长的时光中能够更好地去操心"中国人"的命运,我们今天显然有必要对"中国话语"在哲学史研究与哲学创作中如何具体表达予以清醒地思考--尽管这一思考只是个人的"意见"却非公共的"真理".
LI Cheng - gui argues that 'Chinese Identity' of Chinese philosophy isn't mainly determined by a mode of conversing itself , but a proper and efficient use of all the resources of conversation including 'western conversation' in the philosophical research. YU Zhi - ping thinks that the pursuit of Confucian own system of conversation doesn' t mean abandoning philosophical system of conversation , or being restricted to Confucian own resources of conversation , but actively reconstructing a creative mode of conversation with the newer and wider resources of conversations both at home and aboard. YANG Hai - wen believes that it's only possible to pursue 'Chinese conversation' in the philosophical research under the present circumstances only when the research of philosophical history draws near ideological history and the creation of philosophy returns back to life style.
出处
《河北学刊》
CSSCI
北大核心
2005年第2期57-60,共4页
Hebei Academic Journal
