孔子大同之世与马克思的理想社会——“马儒”的人文主义社会理想

发布时间：2018-04-14 11:15

  本文选题：“马儒” + 理想社会　； 参考：《上海文化》2017年06期

【摘要】：儒学的"尧舜之世"(亦称为"大同"社会)出于对中国古代社会的赞美,表达了儒学对现实社会"礼崩乐坏"的批判。而马克思的社会发展理论则从欧洲传统的空想社会主义而来,从社会主义到共产主义,是以社会生产形态为主要判断的理想社会。两者都有共同的人文主义批判性。马克思批判了资本主义"理想王国"。不可忽视的是,在这种批判中又都有人文主义的社会理想蓝图。他们的人文理想社会对世界文明中影响巨大的宗教模式有解构功能,无论是基督教世界末日论还是天堂天国、佛教来世转生和成佛等宗教图式都面临这种人文主义理想社会的挑战。这种人文主义精神的共通之处构成马克思主义对儒学阐释的基础。马儒所提出的世界大同与理想社会,与习近平的"人类命运共同体"观念也有深刻关联。
[Abstract]:Confucianism's "Yaoshun Society" (also known as "Datong" society), out of praise of the ancient Chinese society, expressed the Confucian criticism of the real society.Marx's theory of social development comes from the traditional utopian socialism in Europe, and from socialism to communism, it is an ideal society which is judged mainly by the form of social production.Both of them share the same criticism of humanism.Marx criticized the capitalist ideal Kingdom.What can not be ignored is that there is a blueprint of humanism social ideal in this kind of criticism.Their humane ideal society has deconstruction function to the religious model which has great influence in the world civilization, whether it is the Christian doomsday theory or the heavenly heaven.Buddhist afterlife reincarnation and Buddhist religious schemata all face the challenge of humanist ideal society.The common features of humanism form the basis of Marxist interpretation of Confucianism.The world harmony and ideal society put forward by Ma Ru are also closely related to Xi Jinping's concept of "the Community of Human Destiny".
【作者单位】： 安徽工业大学外国语学院;苏州大学比较文学研究中心;苏州大学文学院学术委员会;
【基金】：国家社科基金重点项目“‘世界文学史新建构’的中国化阐释”(项目号:12AZD090)的阶段性成果
【分类号】：A81;B222.2
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本文编号：1749063