古典教化思想的现代命运——以冯友兰为例看中国哲学的诠释学意义

发布时间：2018-05-02 13:23

本文选题：中国哲学史 + 冯友兰　；参考：《哲学研究》2003年09期

【摘要】：上世纪初叶 ,鲁迅曾提出中国文化应“外不落后于世界先进之思潮 ,内不失固有之血脉”的命题 ,虽未引起学界长久的轰动效应 ,但却“预言”式地规划了此后的文化进向的大致格局。鲁迅偏重于“窃火于异域”改造“国民性”这一侧面 ,而当代新儒家则偏向于“不失固有之血脉”的侧面。这犹如一个硬币的两面 ,相反相成地构成了一个“合力” ,推动着发展着更新着中国文化在内忧外患的困境中蹒跚行进。回首百年历程 ,不难发现 ,这两个方面仍然存在于当下 :从上世纪的 80年代的“国学热”到今天的“西学热” ,展开了新一轮的互动。“中国哲学的合法性问题”讨论 ,是这一系统的反思、前瞻的一个文化子题。唐文明的文章 ,旨在探讨“合法性”之所以生成的历史背景 ,民族命运启动的心灵震撼生发出的重振华夏风采、摆脱“主奴困境”的“苦恼意识”的“自信”在文化上的表现。应该说 ,这暗含着恩格斯重释黑格尔“凡是合理的都是现实的 ,凡是现实的都是合理的”名言的积极意义 ,有启发性。但仅从作为个案承担者的冯友兰的文本价值祈向 ,也不难看到以缩影形式反射出的“启蒙与救亡”的复杂心态。当然 ,唐文只是一个个案 ,难以涵盖全体。而且就哲学所统属的知、情、意即认识论、美学、伦理学来看 ,并未全部遭遇“合法”与否
[Abstract]:At the beginning of the last century, Lu Xun put forward the proposition that Chinese culture should not lag behind the advanced trend of thought in the world. But it'prophesied 'the general pattern of the culture that followed. Lu Xun emphasizes on the side of "stealing fire in different regions" and remolding "national character", while contemporary Neo-Confucianism is inclined to the side of "without losing the inherent blood and vein". This is like the two sides of a coin, opposite and complementary to form a "joint force", promoting the development of the renewal of Chinese culture in the plight of internal and external hobble. Looking back on the history of one hundred years, it is not difficult to find that these two aspects still exist in the present: from the "fever of Chinese culture" in the 1980s to the "fever of western learning" today, there is a new round of interaction. The discussion on the legitimacy of Chinese philosophy is a cultural subtopic of reflection and prospect of this system. The article of the Tang civilization aims to explore the historical background of the formation of "legitimacy", the spiritual shock of the nation's destiny, and the revival of the Chinese style. The cultural expression of self-confidence from the vexation consciousness of the master slave. It should be said that the positive significance of Engels' reinterpretation of Hegel's famous saying that "whatever is reasonable is realistic and all realistic is reasonable" is instructive. However, it is not difficult to see the complex mentality of "enlightenment and salvation" reflected in microcosm only from Feng Youlan's text value. Of course, Tang Wen is only a case, it is difficult to cover all. Moreover, in terms of epistemology, aesthetics and ethics, not all of the knowledge, emotion, meaning of philosophy are met with "legality" or not.
【作者单位】：清华大学哲学系
【分类号】：B26

【共引文献】