天理与时势：冯友兰政治思想与1930年代
发布时间：2018-10-18 17:53
【摘要】：本文以“天理与时势”为题。所谓“天理”，指冯友兰思想中“理”等超越性观念；“时势”，指冯所面对的时代状况。冯友兰毕生的思想努力，即是在坚持“天理”的同时，试图顺应“时势”，并期望“时势”能合于“天理”。为此，他不仅构建“新理学”的形而上学，同时也努力提出应对现代中国的现实危机的思想方案，思考迅速实现中国现代化的可能性。也正因为这种努力，，使得他的思想存在着高度的内部紧张。在具体社会问题方面，冯友兰往往服从于“时势”，但在理想上，他始终努力坚持对他所理解的中国的原理的信念。 本文正文分为三章。 第一章“天理的瓦解”试图从一个具体的视角说明日本帝国主义入侵对冯友兰造成的思想冲击。冯友兰对转变中的中国社会的价值观问题，有相当的关心。通过继承宋明理学中“天理”的思想来为社会提供价值意识，是“新理学”形成的动机之一。冯友兰指出，社会不论怎样变化，仍然有一些道德必须为人们所遵守，否则任何人类组织都无法存在。对此，张荫麟指出，这一理论不能解决各个人类组织间，特别是国家间的道德问题。张的论点给冯友兰造成了很大困难，冯友兰虽一时力图反驳，但在《新理学》和《新事论》中实际上部分承认甚至发展了张荫麟的看法。在学理的争论的备后，是日本帝国主义无视国际法继续侵略行径，乃至悍然退出国联的现实。 第二章“顺应时势”旨在说明冯友兰《新事论》中社会政治思想与时代状况的关系。通过对时代思潮的了解和对英国、苏联的观察，冯友兰相信传统资本主义体制逐渐没落，而新兴的社会主义体制大有希望。这一进程，乃是现代社会中生产社会化的必然结果。这种看法反过来加强了冯友兰对于传统道德的现代适用性的信念，因为当代工业化国家的现实已经表明，在高度组织化的社会中，传统道德仍旧不可或缺。 第三章“天理的回归”首先在第一章的问题的基础上，说明抗日战争时期及抗战胜利之后，冯友兰对战后秩序的设想。冯虽然承认当前国家间的关系无道德可言，但仍希望国际关系趋于合理，并针对日本帝国主义自命为东亚的指导者，指出应当期待中国恢复其在东亚的领导地位。这表明了冯友兰对中国思想的精神适合于一个更合理、平等的世界的信心。
[Abstract]:This paper is entitled "Nature and the situation of time". The so-called "heavenly reason" refers to the transcendental concept of "reason" in Feng Youlan's thought and the situation of the times that Feng is facing. Feng Youlan's ideological efforts in his life, that is, to adhere to the "nature" at the same time, trying to comply with the "situation", and hope that the "situation" can be in line with the "nature". Therefore, he not only constructs the metaphysics of "Neo-Confucianism", but also tries to put forward an ideological plan to deal with the realistic crisis in modern China, and to think about the possibility of realizing the modernization of China rapidly. Also because of this kind of effort, his thought exists the high internal tension. In the specific social problems, Feng Youlan often succumbed to the "situation", but in the ideal, he always tried to adhere to his understanding of the principles of China. The text of this paper is divided into three chapters. Chapter one, "the disintegration of Heaven", attempts to explain the ideological impact of Japanese imperialist invasion on Feng Youlan from a specific angle of view. Feng Youlan is concerned about the values of the changing Chinese society. It is one of the motivations for the formation of Neo-Confucianism to provide social value consciousness by inheriting the thought of "theory of heaven" in Song Ming's Neo-Confucianism. Feng Youlan pointed out that no matter how society changes, there are still some morals that people must abide by, otherwise no human organization can exist. In response, Zhang Yinlin pointed out that the theory could not solve the moral problems among human organizations, especially among nations. Zhang's argument caused great difficulties to Feng Youlan. Although Feng Youlan tried to refute it for a while, he actually partially acknowledged and even developed Zhang Yin-lin 's view in Neo-Confucianism and "New thing Theory". After the academic argument, Japanese imperialism ignored the international law and even withdrew from the League of Nations. The second chapter aims to explain the relationship between social and political thoughts and times in Feng Youlan's Theory of New things. By understanding the trend of thought and observing Britain and the Soviet Union, Feng Youlan believed that the traditional capitalist system was gradually declining, while the new socialist system was promising. This process is the inevitable result of socialization of production in modern society. This view, in turn, reinforces Feng Youlan's belief in the modern applicability of traditional morality, since the realities of modern industrialized countries have shown that traditional morality is still indispensable in highly organized societies. The third chapter, "the return of Heaven", first of all, on the basis of the first chapter, explains Feng Youlan's postwar order during the War of Resistance against Japan and after the victory of the War of Resistance against Japan. Although he admitted that there is no morality in the current inter-state relations, he still hoped that international relations would be more reasonable, and pointed out that China should be expected to resume its leading position in East Asia in view of the Japanese imperialists' claim to be the leaders in East Asia. This shows Feng Youlan's confidence that the spirit of Chinese thought is suited to a more rational and equal world.
【学位授予单位】：东北师范大学
【学位级别】：硕士
【学位授予年份】：2013
【分类号】：D092;B261
本文编号：2279913
[Abstract]:This paper is entitled "Nature and the situation of time". The so-called "heavenly reason" refers to the transcendental concept of "reason" in Feng Youlan's thought and the situation of the times that Feng is facing. Feng Youlan's ideological efforts in his life, that is, to adhere to the "nature" at the same time, trying to comply with the "situation", and hope that the "situation" can be in line with the "nature". Therefore, he not only constructs the metaphysics of "Neo-Confucianism", but also tries to put forward an ideological plan to deal with the realistic crisis in modern China, and to think about the possibility of realizing the modernization of China rapidly. Also because of this kind of effort, his thought exists the high internal tension. In the specific social problems, Feng Youlan often succumbed to the "situation", but in the ideal, he always tried to adhere to his understanding of the principles of China. The text of this paper is divided into three chapters. Chapter one, "the disintegration of Heaven", attempts to explain the ideological impact of Japanese imperialist invasion on Feng Youlan from a specific angle of view. Feng Youlan is concerned about the values of the changing Chinese society. It is one of the motivations for the formation of Neo-Confucianism to provide social value consciousness by inheriting the thought of "theory of heaven" in Song Ming's Neo-Confucianism. Feng Youlan pointed out that no matter how society changes, there are still some morals that people must abide by, otherwise no human organization can exist. In response, Zhang Yinlin pointed out that the theory could not solve the moral problems among human organizations, especially among nations. Zhang's argument caused great difficulties to Feng Youlan. Although Feng Youlan tried to refute it for a while, he actually partially acknowledged and even developed Zhang Yin-lin 's view in Neo-Confucianism and "New thing Theory". After the academic argument, Japanese imperialism ignored the international law and even withdrew from the League of Nations. The second chapter aims to explain the relationship between social and political thoughts and times in Feng Youlan's Theory of New things. By understanding the trend of thought and observing Britain and the Soviet Union, Feng Youlan believed that the traditional capitalist system was gradually declining, while the new socialist system was promising. This process is the inevitable result of socialization of production in modern society. This view, in turn, reinforces Feng Youlan's belief in the modern applicability of traditional morality, since the realities of modern industrialized countries have shown that traditional morality is still indispensable in highly organized societies. The third chapter, "the return of Heaven", first of all, on the basis of the first chapter, explains Feng Youlan's postwar order during the War of Resistance against Japan and after the victory of the War of Resistance against Japan. Although he admitted that there is no morality in the current inter-state relations, he still hoped that international relations would be more reasonable, and pointed out that China should be expected to resume its leading position in East Asia in view of the Japanese imperialists' claim to be the leaders in East Asia. This shows Feng Youlan's confidence that the spirit of Chinese thought is suited to a more rational and equal world.
【学位授予单位】：东北师范大学
【学位级别】：硕士
【学位授予年份】：2013
【分类号】：D092;B261
【参考文献】
相关期刊论文 前1条
1 高秀昌;;论冯友兰对中国自由民主之路的探索[J];中州学刊;2008年05期
本文编号：2279913
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