摘要
20世纪新儒家在复兴儒学上专注于心性儒学有两个问题。第一,他们保守得太多,在多元社会中试图保守一元价值。第二,他们又退让得太多,在器物和制度层面全盘接受西方之科学与民主。作者认为,保守、发展儒学应着重于政治层面。但是蒋庆所做的政治儒学,因其认可心性哲学的先天普适性,故也保守过多。其政治建构,是将儒家的一个情境化表达(汉代公羊学)当成儒家的神圣教条。他和其他一些人的努力,是建筑在中国文化特殊性的基础上,也失去了儒家政治思考的普适向度。作者指出,我们所应回到的,是儒家之精神,并由新情势演绎出一套适应当代情境的、面对全球问题的儒学政治建构,以达成阐旧邦以赋新命之目的,而不是将"旧命"强加在新邦之上。
The twentieth-century New Confucians, in their efforts to revive, is focused on its mental and moral （xinxing） aspects. The problem of this focus is twofold. On the one hand, they preserve too much of Confucianism by upholding it as the one and only moral principle in an already pluralistic society. On the other hand, they yield too much ground to the West in that they fully accept the superiority of Western science and democracy. I want to argue for a new focus on the political dimension of Confucianism. Among those who have attended to this focus, I will be critical of Jiang Qing for the following reasons. He, too, upholds the transcendence and universality of Confucian moral principle. His political idea is based upon a situational version of Confucianism （offered by gongyang scholars in the Han Dynasty） which was specifically designed for the time in which it occurred, and he takes this version as fundamental to Confucianism, and dogmatizes it, and makes it sacred. His and some others＇ efforts assume a culture-specific point of view, thus depriving Confucian political thinking of its universal appeal. I wish to argue that what we should preserve is the philosophical spirit of Confucianism, and we should develop a new Confucian political theory that takes into account the new situations of contemporary world and the political problems that are facing all modern states. By doing so, we can develop a new mission from the old state, rather than imposing the old mission on a new state.
出处
《开放时代》
CSSCI
2010年第11期5-25,共21页
Open Times
基金
教育部"新世纪优秀人才"
"复旦大学光华人文基金"
复旦大学的引进人才研究启动经费
关键词
儒学复兴
新儒家
政治儒学
蒋庆
revival of Confucianism, New Confucians, Political Confucianism, Jiang Qing
